Tribes and families of Israel and hauing seene what forces and number of men fit to beare armes were found in euery Tribe from 20. yeares of age vpwards hee appointed vnto them by direction from the Lord such Princes and Leaders as in worth and reputation were in euery Tribe most eminent Numb 1 46. The number of the whole army was 603550. men for the warres besides women and children also beside the strangers which followed them out of Egypt This great body of an army was diuided by Moses into foure grosse and mighty Battalions each of them containing the strength of three whole Tribes hauing Captains and Colonels appointed vnto them Thus did the blessing which Israel gaue to his children and God himselfe before to Israel take place among them In the middest of the foure great armies sorted vnder their seuerall standards was the Tabernacle Numb 3 8 as a portable or mooueable Temple carryed which was surrounded by the Leuites and the Leuites also by the other Tribes so that not onely the Pagans and Heathens were forbidden accesse vnto it Verse 38 but the sentence of death passed vpon euery soule of the Israelites themselues that durst approach it who were not of the Leuites to whom the charge was wholly committed So sacred was the Tabernacle of the Congregation Numb 1 39 and with such reuerence garded and regarded that two and twenty thousand Priests were dedicated to the seruice and attendance thereof For as the industry in framing euery the least part thereof the curious worke-manship bestowed vpon it Exod. 31 3 4 and the charge and expences about it were exceeding great so the dutifull obseruance in the preseruing and laying vp of the holy vessels the solemne remoouing thereof the vigilant eye in attending thereon together with the prudent and prouident defence of the same serued to procure all due reuerence to the holy things of God and to encrease zeale and deuotion in such as approached neere vnto him euen as on the other side this is the maine cause of the prophanation of the Sacraments and of the contempt of the Word and Prayer and of so little practise of true piety among vs because there is so little feare and reuerence in the hearts of men towards the worship of God and the parts thereof Great was the zeale and forwardnesse both of Princes and people as appeareth both in making the Tabernacle and all manner of worke for the seruice of the Sanctuary Exod. 36 5. in offering afterward For after that Moses had taken order for all things necessary written in the Lawes numbred his armies and diuided them into seuerall Regiments or squadrons whereof the Tribe of Iudah led the Vantgard the twelue Princes or Commanders of the Tribes renowned of the Congregation and the heads of thousands in Israel Numb 1 16. brought their Offerings before the Lord to wit sixe couered Chariots and twelue Oxen to draw them therby to transport as they marched the parts of the Tabernacle Numb 7 2. with all the appurtenances the Sanctuary onely excepted which for more reuerence and regard was carried vpon the shoulders of the sonnes of Kohath vnto whom that care and charge was commited Numb chap. 3. verse 31. Neuerthelesse after so many mercies of God vpon them hauing seene so many miracles shewed so many victories atchieued so many remissions obtained so many benefites receiued and so many iudgements inflicted vpon the disobedient yet they as a stubborne and rebellious generation a generation that set not their heart aright Psalme 78 8. whos 's spirit was not stedfast with God neuer ceased to prouoke him by their sinnes and oftentimes as it were made a generall Conspiracy against him and Moses his seruant so that Miriam and Aaron were not free Arist Rhetor. lib. 2. cap 24. Numb 12.1 verifying the saying of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Euen a mans Kindred know how to enuy at him But among all other mutinies and murmurings recorded in this Booke none was greater then that which happened after the returne of the twelue Aduenturers or Discouerers sent out by Moses into the Territories of Canaan as wel to informe themselues of the force of the inhabitants and fertility of the Countrey as also to take knowledge of the Wayes Passages Riuers Foards Plaines and Mountaines thereof that nothing might be hidden from them For the wrath of God was turned against Israel being kindled by the violent breath of their rebellion Numb 14.22.30.31 so that hee punished the same in a most fearefull manner Iude verse 5. and almost extinguished euery soule of the whole multitude which he had brought out of Egypt for onely two Caleb and Ioshua were excepted And albeit Moses was the mildest and meekest man vpon the earth Numb 12.3 and often prayed vnto God for them to renew his wonted mercies and to consider that theyr destruction would encrease the pride of the Heathen Nations both of the Egyptians from whence they came Numb 24 13. and of the Canaanites to whose Land they were going and preuayled by his wonderfull prayers with him For the prayer of a righteous man auayleth much if it be feruent as the Apostle Iames saith chapt 5. verse 16. yet they ceased not to murmure against him witnesse heereof amongst others the insolent behauiour and conspiracy of Korah Dathan and Abiram and their Partisans Numb 16. verse 1. who for the contempt of God and his Ministers and seeking to ouerthrow the order and discipline of the Church were some of them swallowed vp aliue and by the earth opening her mouth deuoured others euen two hundred and fiftie in number which offered Incense with Korah their Captaine were consumed with fire from heauen besides fourteene thousand and seuen hundred which iustified the former mutiny were stricken dead with a sodaine pestilence as Numb 16. verse 49. Thus while the wicked multitude vsurped ecclesiasticall authority and endeauoured to subuert the power of the Church-gouernment and to bring in a parity that is an horrible confusion by making all men alike by pretending that all the Congregation are holy euery one of them as Numb 16. verse 3. and by rebelliously contending against the high Priest and the cheefest Magistrate to whom God committed the ouersight of all the Almighty altered the course of Nature that They dyed not the common death of all men neither were visited after the visitation of other men Verse 29. but he made a new thing and wrought one of the greatest wonders and myracles which fell out in all the time of Moses his gouernment And the better to assure his people and in his great goodnesse to confirme them touching the election of Aaron and his sonnes to the Priesthood it pleased him also to approoue the same by a great miracle of the Twelue Rods giuen in by the hands of the twelue Tribes of which Moses receyued one of euerie Head and Prince of his Tribe all which being
our hearts to worke in vs the fruites of obedience Let vs enter into our owne selues and examine our consciences aright and reason with our selues after this manner How commeth it to passe that we haue sinned and yet are spared that we haue beene in danger and yet are deliuered and are not destroyed seeing so many of our neighbours die round about vs daily how is it that we are spared Haue not our sinnes deserued to be swept away or can we say we are not guilty If we search our hearts and wayes throughly and deale truely with God and our selues we must confesse that there is nothing in our selues but matter to kindle his wrath and to cut vs off and to punish vs with greater plagues then he hath hitherto inflicted vpon vs. It is his mercy that we liue and haue a longer time of repentance giuen vnto vs hee might haue cut vs off as rotten branches fit for no other vse then to be cast into the fire We must be thankfull vnto him for this goodnesse and not abuse his patience and long suffering lest we kindle his wrath againe and he reserue vs for a greater plague and so we bring a more heauy condemnation vpon our selues Blessed are we if wee can make this holy and sanctified vse of affliction the which albeit for the present time it seeme greeuous and not ioyous Heb. 12 11. yet afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised Thus we see how this doctrine is the cause of much comfort and consolation if wee behaue our selues as we ought to do vnder the Crosse Wee haue not to doe with an hard and cruell father that will not regard vs nor with a weake and impotent father that cannot releeue vs for our God is in heauen he is able to do whatsoeuer he will Little children do oftentimes receiue great hurt beeing farre from their fathers sight and left vnto themselues it is not so with vs wee are alwayes in the presence of GOD our Father he is our eye to see for vs our eare to heare for vs our hand stretched out to helpe vs and deliuer vs. For how should not hee that made the eie see and that made the eare heare Psal 94 9. It is saide when Israel was in Egypt and there oppressed with cruell bondage that GOD looked vpon the children of Israel Exod. 2 25. and God had respect vnto them so that hee did not looke vpon their miseries as an idle beholder of them or as one that tooke pleasure to see their calamities but as one that was mooued with compassion toward them and pittied their poore estate and condition for as he saw their troubles and knew their sorrowes Exod. 3 7. so hee came downe to deliuer them out of the hand of the Egyptians Hec it is that giueth diligent care to all our grones and sighes he knoweth in what case wee stand and what paines we feele hee taketh so great care and keepe of vs that he suffereth not any of our teares to fall to the ground but putteth them into his bottle and layeth them vp in his register Thus doeth GOD remember vs in trouble heareth and helpeth vs at all times hath a continuall care of vs that wee shoulde not be discouraged nor drinke a full cuppe and draughte of affliction to bee left without comfort vnder the waues thereof that might drowne our soules This is the staffe of comfort which Christ giueth vnto his Disciples and all that beleeued in his Name euen to so many as should see the ruine and horrible destructiō that should come vppon the City and the Temple Math. 24 verse 22. Math. 24 22 Then shall be great tribulation such as was not from the beginning of the world to this time nor yet shall be hereafter and except those daies should be shortened there should no flesh be saued but for the elects sake those daies shall be shortned In these words the faithfull are comforted by consideration of the mercy of God in the mitigation of those iudgements which hee would bring vpon Ierusalem True it is some do vnderstand them of the second comming of Christ with power and great glory according to a rotten Prophesie of one of the Rabbines setting downe the standing and continuing of the world namely Two thousand yeares before the Law A worme-eaten and moth-eaten prophesie of one Elias two thousand vnder the Law and two thousand vnder Christ but for the Elects sake those daies should be shortned The examination of this counterfeit and worm-eaten Prophesie belongeth not to this place nor time the two first parts being vntrue the third both vntrue vncertaine and vnsetled hauing no sure ground or foundation to stand vpon For touching the true meaning of the place it is not to be vnderstood of the day of iudgement but of the destruction of Ierusalem For when Christ speaking by the Spirit of Prophesie foretolde of the taking and ruinating of the Temple so that one stone shold not be left vp on a stone that should not bee cast down the Disciples vpon occasion hereof asked the question when these things should be and what should be the signes of his comming to iudgement To these two questions he answereth distinctly not confusedly and first of all to the first wherein he giueth them sundry signes going before the sackking of the City of Ierusalem as for example Math. 24 15. Luc. 21.20 and 19 43. Math. 24.19 20 when yee shall see the abhomination of desolation that is the Romane army as Luke expounds it sit in the holy place know that the end is neere then being touched with a commiseration of their sorrowes he saith Wo to them that are with childe and giue sucke in these daies pray that your flight bee not in the winter c. Such were no fit persons to flye such is no fit time to flye from their cruell and bloody enemies nor to escape the rage of barbarous and mercilesse souldiers Then shal be such trouble and tribulation as no tongue can expresse no pen can write no language hath words to vtter The sword deuoured without and both sword and famine raged consumed within Ioseph de bello Iudai li. 7. c. 8. so that they were constrained to eate their owne children during the straightnesse of the siege These be the dayes of vengeance to fulfill all things that are written Immediately vpon the mention of these woes and tribulations follow these words Except those dayes should bee shortned Luc 21 22. c as if he should say If God had suffered those sharpe afflictions to continue and the enemies to rage against them as they desired and their sinnes deserued none of that Nation had escaped al the Iewes had bene rooted out as one man No flesh that is not a man among the Iewes had beene left aliue Rom. 9 1 2 3 But for the elects sake that is because
giuen for the redeeming of the 273. persons that were aboue the number of the Leuites was paid whether by the first borne that were last numbred or by the people Answer I answere by the people to Moses for the Priests for so doth common equity require that one might not be eased and another burdened But if these first borne had borne the burden and others beene freed from the paiment of this summe appointed and enioyned there had beene no equity nor equality obserued which the dignity of holy things seemeth to require Obiect 3 Thirdly it may be asked wherefore God challengeth the first borne to be his I answer we see the cause Answer Exod. 13. because he preserued them when he had made a general destruction of the first borne among the Egyptians Fourthly wherefore would God haue the Leuites taken in stead of these first borne and Obiect 4 to seru him in their roome I answer Answer first he did it in mercy toward their parents who might through this liberality vse them as their own and employ them in their seruice so that wheras before they were the Lords now they are returned to their parents Secondly to shew the accomplishment of Iacobs prophesie that they must be scattered among the other Tribes Gen. 49. Thirdly to commend the dignity and worthinesse of the Ministery in that they succeeded such worthy and honourable persons who were the flower of all the family Fiftly whereas the price of redemption Obiect 5 and satisfaction for the 273. is commanded and appointed to be fiue shekls for euery person after the weight of the Sanctuary the question may be asked what a shekel is and what is the shekel of the Sanctuary and how it differeth from the common shekel Answer I answere first touching the shekel then touching the kinds of it The shekel was partly a peece of money and partly a weight The value of it according to our coyne and common money seemeth to be two shillings sixepence and weighing halfe an ounce in weight as the best Hebrew writers testifie of which you may reade at large in the learned Commentaries of our owne men set foorth in our English tongue D. Willet on Exod. 30. the summe whereof is this That two seuerall peeces haue beene seene and weighed one weighed iust halfe an ounce which had vpon one side the pot of Manna with this inscription Shekel Israel and on the other side was stāped Aarons rod with this title Ierusalem Kedeshah holy Ierusalem in the ancient Samaritan characters Likewise there is another peece with the same pictures which was but halfe so much in weight being but halfe the shekel Beza setteth downe the very same description of the shekel Matthew chapter 17. verse 24. which was giuen vnto him by Ambrose Blancerus Arias Montanus affirmeth also that while he was at the Councell of Trent there was broght vnto him by a friend an ancient peece of siluer with the very same figures and Characters which hee likewise found to weigh halfe an ounce Touching the diuerse kinds of the shekel there are diuers opinions why it is called the shekel of the Sanctuary Arias Montanus affirmeth that it is called the sacred shekel because it was the shekel that the Israelites vsed who were an holy people vnto God But forasmuch as God speaking to his owne people Moses writing to this people make this difference it seemeth rather that there was a difference of shekels not onely between the Israelites and the Gentiles but among the Israelites themselues otherwise that distinction had bene needlesse and superfluous Others hold that it is called the shekel of the Sanctuary because the standard measure was kept in the Sanctuary that there might remaine a iust and full weight without imminution or corruption forasmuch as the weights and measures that were commonly vsed were oftentimes altered and changed according to the couetous affections of corrupt men as the Prophet Amos noteth chap. 8.5 When will the new Moone be gone that we may sell corne and the abbath that we may set forth Wheat making the Ephah small and the shekel great and falsifying the ballances by deceit That is in selling they vsed small measures and in buying great weights so that they did buy with one weight and sell with another But howsoeuer many of the learned leane to this opinion yet in my iudgment it seemeth vnprofitable forasmuch as we neuer reade to my remembrance that any weights or measures were kept in the Sanctuary which was a place for holy things and a figure of things to come so that both the whole and euery seuerall part had their seueral significations and looked vnto Christ to come Besides the Apostle writing to the Hebrewes chap. 9.4 setteth downe the particular things that were contained in it as the golden Censer the Arke of the Couenant ouerlaide round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the Couenant and ouer it the Cherubims of glory shadowing the mercy seat c. Where we see he mentioneth what was in the Sanctuary what was neere vnto it what ouer it c. yet we haue no naming of keeping any shekel in it Furthermore if this weight were there to auoyde the practises of iniustice why had they not also the like prouision in other weights and measures also as well as in this was there no feare of fraud but in this or must the armes of iniustice and wrong be tyed vp in one kind and left at randome in all the rest Why had they not also the Gerah of the Sanctuary the Omer of the Sanctuary the Ephah of the Sanctuary and so of the rest Lastly to omit other circumstances and considerations this most holy place seemeth of all other to be most vnfit for the keeping of such humane and worldly things whereunto also the people could not haue free ingresse and egresse and regresse at their pleasure when they should try the trueth of their weights and measures Seeing they had not accesse to this place when they would it was not fitted to such a purpose The third opinion wherunto the greatest number of writers doe accord which seemeth most likely to which also I encline is that there are two kinde of shekels the one common or prophane the other sacred or holy called the shekel of the Sanctuary double so much as the former the common shekel amounting to two shillings sixepence the valuation of the other coming to fiue shillings according to our mony that is in vse among vs. Sixtly where it is said that the shekel is Obiect 6 twenty Gerahs verse 47. the question may be asked what a Gerah is I answere Answer the shekel being iustly valued it will easily appeare what a Gerah is but because we shall haue fit occasion to discusse this point afterward in the fift chapter we will referre the reader to that place Verse 41. Take the Leuites in stead of all
wayes but by taking heed thereto according to his word Psal 116.9 No man can be saued except he feare God forasmuch as the feare of the Lord is the beginning of wisedome Prou. 1.7 whereas fooles despise wisedome and instruction But none can possibly come to the feare of God but such as earnestly endeuor to know God as we see Pro. 2.1.5 My son if thou receiue my words and hide my commandements with thee c. then thou shalt vnderstand the feare of the Lord and find the knowledge of God None can be saued that are foule and filthy in their liues and impure in all their wayes for no vncleane thing shall enter into his kingdome but where there is no knowledge of GOD there the mouth is full of cursing and bitternesse the throat is an open sepulcher the feet are swift to shed blood destruction and misery are in their wayes and therefore the Prophet saith I haue hidden thy word in my heart that I might not sinne against thee Psal 119.11 If his word dwell in vs we haue a bridle to restraine vs from euill doing and when we are ready to breake out into sinne it pulleth vs backe and saith vnto vs Doe it not It layeth before vs the wil and wrath of God it teacheth vs what we ought to doe and telleth vs the danger if we doe it not It is our duty therefore to pray to God to giue vs the vnderstanding of his word and to resolue with our selues to performe whatsoeuer we reade in it If then we haue a warrant for that which we doe out of the word we haue comfort in our callings but if we follow the motion of our owne braines and haue no other light but of our owne nature to direct vs we liue in darkenesse Such as haue the light of the Sunne do trauell safely in respect of their bodies 2 Pet. 1.19 so if we haue the sure word of the Prophets and Apostles as a light that shineth in darke places we are in the safe way to saluation and are certaine we cannot misse of a perfect direction touching all the duties of our callings 17 And the Lord spake vnto Moses and vnto Aaron saying 18 Cut ye not off the Tribe of the families of the Kohathites from among the Leuites 19 But thus doe vnto them that they may liue and not die when they approach vnto the most Holy things Aaron and his sonnes shall goe in and appoint them euery one to his seruice and to his burden 20 But they shall not goe in to see when the holy things are couered lest they die The particular duties of the Kohathites being declared the reason is added and rendred in this diuision and then he passeth to the duties of the next familie Heere then Moses sheweth the cause why the Priests ought to couer all the Sanctuary and the appurtenances so that they ought not to be handled of the Kohathites vntill they were couered lest such as presumed to pry into them or to meddle with them otherwise then became the dignity honour and estimation of them were stricken with sudden death and so perish in their sinnes Thus God restraineth the curiosity of mans nature and teacheth it to be wise according to sobriety We are wont to contemne the duties of our owne calling as vulgar and common and to search into the things that belong not vnto vs yea the more we are forbidden to meddle the more we are desirous to be medling The reason in this place is framed thus If the vnreuerent handling of holy things procure the wrath of God and our destruction then we must take heed to the charge belonging vnto vs. But the vnreuerent handling of holy things doth so Therefore wee must take heed to the charge belonging vnto vs and not curiously meddle with other things Thus doth God hate and his soule abhorre the contempt of holy things when men giue way to their owne affections and through curiosity search farther then God alloweth Obiect Before we proceed to the doctrine a question may be asked out of these words why God permitteth the Priests onely to handle the instruments of the Sanctuary but forbiddeth the rest of the Kohathites vpon whose shoulders he layeth the burden to beare them so that he bindeth their hands from touching of them and restraineth their eyes from beholding of them vnder a great penalty lest they die I answere Answer this was done for diuers causes in respect of the ordinances themselues in respect of the other Tribes in respect of the Leuites and in respect of the Priests themselues First of all it was prescribed to procure greater reuerence vnto these holy ordinances of God among the people For when they should see how carefully they were to be handled how circumspectly to be couered and how orderly they were deliuered from one to another it serued to touch the hearts of all men with a reuerent regard and opinion of them and to deliuer them from the contempt of men Secondly when the rest of the Tribes of Israel should behold that many euen among the Leuites themselues albeit they were to minister to the Priests to do the seruice of the Tabernacle and to draw neere vnto God aboue the rest of their brethren yet euen they were kept from the touching of the Sanctuary I say the rest of the tribes were more humbled by it were touched with a feeling of their owne vnworthines and were mooued to giue honour to the Priests of God and those that were appointed to be their teachers Thirdly all occasion and matter of enuy was quite banished and taken away when the rest of the Leuites heard with their eares and saw with their eyes that their brethren the Kohathites had a charge so ful of dāger put vpon them and committed vnto them For God threatneth to destroy all such as presumed to touch any thing that was forbidden them An example whereof we haue in the men of Bethshemesh whō the Lord smote with a great slaughter because they looked into the Arke 1 Sam. 6.19 which sheweth the greatnesse of their sinne Lastly the Priests themselues the sonnes of Aaron were admonished to take heed lest through their negligence and carelesnesse they destroyed their brethren forasmuch as if any thing remained vncouered it would turne to their destruction Heereupon two other questions Questions may arise first how it standeth with Gods iustice to punish the Kohathites for the fault of the Priests and whether the sons of Aaron should escape whose fault it was if ought remained vncouered I answer Answer the fault is not the Priests alone nor the Kohathites alone but they partake together in the sinne and should suffer together in the punishment as they are threatned Exod. 28.43 We see it also in the example of Nadab and Abihu who were consumed with fire because they offered strange fire before the Lord Leuit 10 1 2. But most plainely Num. 18.3 The Lord said vnto Aaron Thy brethren
Secondly touching the Merarites which are another of the familes what he saith of them verse 31 of this present chapter compare it with the 36 and 37 verses of the former chapter Lastly touching the Gershonites the 25 ver of this fourth chapter with the 25 verse of the third chapter and we shall see hee telleth them againe and againe what burdens they are to beare and what seruice they are to performe He might haue referred vs to that which hee had before set downe but he doth againe particularly rehearse and repeat it God forbiddeth needlesse repetitions in praier and condemneth much babling that bringeth no benefit with it therefore he vseth it not himselfe neither do any of the Penmen of the holy Scriptures who wrote as they were inspired by the Spirit of God the Author of them They were chosen vessels of God and as it were his Secretaries so guided by him that they could not erre in writing no more then in speaking of it We learne from this practise of Moses in this place Doctrine It is lawful for the Ministers to repeat the points that formerly they haue taught that it is lawfull for the Ministers and Teachers of the Church to make repetitions of things formerly taught and to deliuer the same points and parts of religion againe and againe both for matter and forme not thereby to ease themselues or to maintaine sloth in thē but for the benefit of the Church Moses in the booke of Deuteronomy repeateth to the people many things done before and expressed in the former bookes and therefore it is fitly called a repetition of the Law and there he rehearseth the ten Commandements againe Deut. 5. So do the Euangelists declare how Christ our Sauiour often repeateth the same things and preacheth againe the same points he had deliuered before and therfore his practise may well be our warrant and his example our direction Thus doth the Apostle Peter shew what he did and what he will do 2 Pet. 1 12. Wherefore I will not bee negligent to put you alwaies in remembrance of these things though ye know them and be established in the present truth And afterward in the same Epistle he professeth that hee had written to them of those things whereof his beloued brother Paul had written in all his Epistles The Epistle of Iude is a repetition of those things handled by Peter in his second Epistle and is as it were an abridgement of it So the bookes of Chronicles do repeat many things before set downe in the bookes of the Kings albeit it be done with much accesse of matter profite to the reader as we shall see by diligent obseruation in the reading of them In like manner the Apostle Iohn wrote vnto them those things which they had beene taught before I haue not written vnto you because ye know not the truth but because yee know it and that no lye is of the truth 1 Iohn 2 21. This may plentifully appeare vnto vs in the comparing of the olde Testament with the new one strengtheneth and confirmeth another and sundry things are repeated in the new which are deliuered in the old We see the Gentiles in the Acts of the Apostles Acts 13 42. besought Paul and Barnabas that the same words might be preached vnto them the next Sabbath day which they had first offered vnto the Iewes All which examples as it were a cloud of witnesses do confirme the lawfulnesse of their practise that teach againe what they haue taught and deliuer the same points which before they haue deliuered and so bring forth out of their storehouse things both old and new for this custome could not be vsed without some accesse and addition of new matter according to the manner of God vsed in the holy Scriptures Reason 1 This is not done without cause and good reason For first men are commonly dull in hearing slacke in comming weake in remembring and slowe in practising They are as a tough oake that is not felled at one stroke as an hard stone that is not broken in peeces with one blow they are as marble that is not pierced with once dropping of water vpon it but requireth a constant and continuall falling vpon it according to the Commandement of God directed to his Prophet Ezek 21 2. Sonne of man set thy face toward Ierusalem and drop thy word toward the holy places and Prophesie against the Land of Israel For albeit we be often taught and plainely instructed heere a little there a little yet we cannot conceiue and carry away the things we heare The Apostle saith Heb. 5 11. We haue many things to say and hard to be vttered seeing ye are dull of hearing where he giueth this reason why he had need begin againe the first rudiments of Christian religion as it were to lay the foundation of the house againe before hee went forward with high mysteries euen in regard of their dulnes and slacknes in learning Reason 2 Secondly it is safe and sure for all hearers to haue often repetitions It hath his good vse and speciall benefit Many witnesses do make sure worke and confirme strongly and stedfastly the things taught Hence it is that the Apostle saith writing to the Philippians chap. 3 1. To write the same things to you to me indeed is not greeuous and for you it is safe That which is once spoken is through our infirmity and corruption as good as neuer spoken as one witnesse is no witnesse GOD would haue euery truth confirmed by two or three witnesses and forasmuch as the historie of the life and death of the doctrine and myracles of the resurrection and ascension of Christ is so maine a pillar of our religion in the knowledge whereof our saluation consisteth hee would haue it confirmed by foure authentike witnesses and Christ carried by them as on a fourefold Chariot in triumph like a mighty Conqueror that hath subdued all his and our enemies Thus doth God prouide most plentifull meanes to remoue our infidelity to take away our doubting and to remedy our infirmity Thirdly repetition worketh a deeper impression Reason 3 in vs and serueth to beate it into the conscience as well as into the vnderstanding It is necessary that we be stirred vp quickned to the practise of good things by the goad of repetitions This consideration made the Apostle say I thinke it meete 2 Pet. 1 13. as long as I am in this Tabernacle to stir you vp by putting you in remembrance Practise is an hard thing and rare We are not easily brought to performe such things as wee know If then once speaking take not hold on vs it may the second time beeing commended vnto vs againe Fourthly we ought not to forbeare from Reason 4 this course because our life is short wee know not how soone we may be called out of this world and giue an account of our Ministery how carefull wee haue beene to gaine
Againe Verse 5. they musâ— suffer no razor to come vpon their heads but must let the locks of their haire to grow vntil the dayes be fulfilled in the which he separateth himselfe vnto the Lord besides they must not defile themselues by any dead body nor lament for any of the dead but if any did come neere them or touch them all was frustrate and made voyde the dayes of their separation and abstinence were to beginne againe and they stood in the state wherein they were before they entred into this holy vow The second degree of their sanctification was at the end of the dayes of their vow then they must be brought to the dore of the Tabernacle of the Congregation and offer their offering vnto the Lord c. Vse 1 This is the vow and these are the Rites belonging vnto it now let vs obserue the vses remaining for vs. For albeit these ceremonies be all abrogated and seeme nothing at all to touch vs and nothing at all to teach vs as things that when they were in their prime and greatest force belonged to the Iewes yet wee shall find great benefit to arise from hence to the whole Church And first concerning the sanctification of these Nazarites professing holinesse aboue others and in this course of a vowed kind of retyrednesse going before others it was a liuely figure of Christ signifying to them and to vs to the whole Church the wonderfull purity of Christ who was fully and perfectly separate from sinners For he was the Lambe without blemish or else hee could not be a sacrifice for sinne Obiect Leuit. 1.3 10 But was Christ such a Nazarite as these were heere spoken off and did he literally obserue these parts and ceremonies expressed in this vow I answere Answer no hee obserued no part of this vow The Nazarites abstained from wine the fruite of the vine the blood of the grape but Christ himselfe in his owne person did not so he dranke of the fruit of the vine and liued after the ordinary manner of other men and therefore after he had deliuered his last Supper Matth. 26.29 he saith I say vnto you I wil not drinke henceforth of the fruite of the vine vntill that day when I drinke it new with you in my Fathers kingdome And albeit he were falsely called a wine-bibber Matth. 11.19 as he was also slandered to be a Samaritan and to haue a deuill yet it sheweth thus much that he abstained not altogether from wine yea hee appointed others to drinke of it euen his disciples all other Christians at his holy Supper so often as they drinke of the cup of the Lord. The Nazarites had no razor come vpon their heads during the dayes of their solemne vow but whether Christ nourished his haire we haue nothing either one way or other that we can gather and conclude for certainty yet if we consider the words of the Apostle 1 Cor. 11.14 and marke the common custom of the rest of the Iewes which may be vnderstood out of this place it is not probable or likely that Christ did euer nourish and neuer cut his haire And lastly the Nazarites were not to come neer the dead nor to mourn for them but the Euangelists yeeld vs plentifull testimonies both that he came neere vnto them Obiect But some will say that he is called in Scripture a Nazarene or as some translate it a Nazarite Matth â—â—â— It was fulfilled which was spoken by the Prophets He shall be called a Nazarene I answer Answer we must distinguish betweene a Nazarite and a Nazarene For Christ is so called because he was a branch springing and flourishing from Nazareth as the place of his conception and education of which the Prophets speake in many of their writings and namely Zachariah Zach. 6 1â— Thus speaketh the Lord of hostes saying Behold the man whose name is Branch and he shall grow out of his place and hee shall build the Temple of the Lord. So then the Euangelist hath not respect or reference to these voluntary and vowed Nazarites of the old Testament neither doth he point out any certaine place out of some one of the Prophets but alludeth to such places where Christ is called that holy Branch which God promised he would raise vp to Dauid Howbeit he is indeed a true Nazarite or rather the truth of the Nazarites separate from all the corruptions that attend vpon the rest of the sons of men free from the common defilements of the world and that holy One which is called the Sonne of God Luke 1.35 To this purpose the holy Apostle speaketh Such an hie Priest became vs who was holy Heb 7.26 harmelesse vndefiled separate from sinners and made higher then the heauens who needed not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples For this cause he was conceiued by the holy Ghost in the wombe of the Virgin that hee might bee a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sinnes of the people Heb. 2 17. If any sinne had beene found in him his death could not be meritorious for vs he should haue wanted a Sauiour himselfe for himselfe So then hee became a pure offering and an holy sacrifice that our sinnes might be washed away and Gods wrath appeased toward vs. This is a great comfort for vs to consider the excellency of his sacrifice being without all blame or blemish without all fault or imperfection for he was miraculously conceiued partly to fulfill the prophesies of the Prophets Esay 7.14 and partly because the generation of mankind is wholly corrupted therfore in the birth of Christ it was most requisite that the vnspeakeable worke of the Spirit should come in that so hee might not bee tainted with the common and generall infection of originall sinne but might be endued with most perfect purity and innocency and so be fully able to couer our impurity and impiety Ephe. 5.26.27 and withall as by a certaine pleadge assure vs that in the end al our sins and imperfections shall be done away In him is that fulfilled therefore which is spoken in the Lamentations that he was whiter then the milke and purer then the snow and it agreeth more fitly and truly vnto him then vnto these Nazarites Secondly this teacheth that such as were Vse 2 speciall ornaments of the Church and haue receiued a more eminent office and calling then others should also labor to shine before others in holinesse of life according to the measure of grace which they haue receiued as Rom. 16.7 Salute Andronicus and Iunia my kinsemen and fellow prisoners who are of note among the Apostles These thus aduanced of God are in the eyes of the world as a City set vpon an hill a little blemish is soone seene in their face a smal staine appeareth in their coat and therefore Satan laboureth
and he called the name of the place Taberah Here we see the punishment of their sinne Obserue from hence â—â—ctrine that among other iudgements of God 〈◊〉 is one of â—â—â—s iudgeâ—â—â—ts fire is to be esteemed as one Thus he destroyed Sodome and Gomorrha Gen. 19.24 and burnt vp both cities and people So a fire went out from the Lord and consumed Nadab and Abihu the sonnes of Aaron because they offered strange fire Leuit. 10.2 Eliah the Prophet did call fire from heauen and consumed the captaines with their fifty 1 Kin. 1.10 The like we see afterward chap. 16.35 according to that in the Psalme The flame burnt vp the wicked Psal 106.18 Reason 1 This must be acknowledged to be a greeuous and fearefull iudgement because we say commonly and truely fire and water haue no mercy And we see by neuer failing experience that it is so Secondly it is one of the titles of God expressing his nature that he is called a consuming fire Heb. 12.29 Deut. 4.24 and 9.3 Vse 1 This teacheth vs that if it please God to lay this iudgement vpon vs at any time whatsoeuer the meanes or instruments be whereby it commeth whether by negligence or wilfulnesse or by the immediat hand of God wee must alwayes lift vp our eyes to heauen and submit our selues with patience to him wee must not rest in second causes but acknowledge his prouidence and consider what is said in this place that the fire of the Lord consumed the campe We must therefore no otherwise account of it Vse 2 Secondly it is our duty in this regard to serue God acceptably with reuerence and godly feare 〈◊〉 2.28 29 We must take heed to our selues lest we forget the couenant of the Lord our God we must make no grauen image or the likenes of any thing which he hath forbidden 〈◊〉 4.23 It is reason we stand in feare of him that is able to destroy vs suddenly and to arme his creatures as his souldiers to consume vs in a moment Thirdly it warneth vs that at the last day Vse 3 the whole world shall be consumed with fire and the elements shall melt with heat and the heauens shall passe away as a scrolle Seeing then all these things shall be dissolued 2 Pet 3.11.12 What manner of persons ought we to be in all holy conuersation and godlines looking for and hasting vnto the comming of the day of God! Wee neuer read nor heard of moe burning of townes houses theÌ„ within these few yeres testified by the continuall collections for the releefe of such persons as haue receiued losse that way It is a lamentable sight and mooueth much commiseratioÌ„ to see a few houses consumed to ashes these particular burnings put vs in mind of that generall burning Particular burnings put vs in mind of the generall burning when all things that worldly men so much esteem and for which they labour gape so greedily shal be on fire What should we so much delight our selues in costly apparell bespangled with gold and siluer or why doe we dote and set our affections so farre vpon the treasures of this life which wee know must all be burnt vp like stubble Lastly we are hereby admonâ—shed of a more Vse 4 terrible fire and â—â—ore fearefull spectacle then all the former for they are but as painted fires in comparison of the last fire Esay 30.33 which the breath of the Lord like a streame of brimstone doth kindle It was a fearefull fire fell vpon Sodom which burned their cities to ashes 2 Pet. 2.6 but their soules suffering the vengeance of God in eternall fire was more fearefull Iude ver 7. Matth. 25.4.1 Mar. 9.44 2 Thess 1.8 This is called euerlasting fire which neuer shal be quenched Into this shall the reprobate be cast be tormented in those flames These plagues are infinite vnspeakeable incomprehensible without end without ease without intermission without remedy without profit Other iudgmeÌ„ts haue some good vse many times bring profit to the sufferers after they haue been exercised by them but these shall bring none at al there shal be weeping gnashing of teeth Againe when the people first murmured God did not punish them as appeareth in the booke of Exodus they had not yet receiued the law but after the law was giuen knowledg shined as a candle in their hearts to direct theÌ„ God spared them not but entred into iudgement with them so soon as they sinned against him We learne hereby Doctrine that knowledge the light of Gods word receiued into our hearts encreaseth sin and iudgement Knowledge encreaseth sin and iudgment The seruant that knew his masters will and did not prepare himselfe to do according to his will shal be beaten with many stripes so saith Christ of the Iewes Luke 12.47 If I had not come and spoken vnto them they had not had sin but now they haue no cloake for their sinne For ignorance doth in some sort excuse that is make the sin not to be so great Again Reason 1 all colour and excuse is taken from such as haue the meanes of knowledge Ioh. 15.22 Luke 12 48. they cannot say they knew not Ioh. 12.48 the word shal iudge them at the last day which they haue heard This then teacheth that none sin more greeuously then such as liue in the bosome of the Church heare his word and receiue his Sacraments It had been better for them that they had neuer knowne the way of righteousnesse then after they haue knowne it 2 Pet. 2 22. to turne from the holy commandement deliuered vnto them and the last state of that man is worse then the first Matth. 12.45 Againe marke from hence the cause why iudgment beginneth at the house of God 1 Pet 4.17 1 Cor. 11.32 because here is the greatest light here God hath vouchsafed the greatest mercy heere he hath rained vpon his owne city while other places remained dry and withered As then they haue tasted the greatest mercies so they must be touched with the sorest iudgments Deut. 28.15 Lastly it standeth the Church in hand and euery true beleeuer to walk as wisely in the day redeeming the time Ephes 4 15.16 because the daies are euill If the word do not worke our conuersion it shall further our condemnation and wee make our selues two-fold more the children of hel then others that haue not been partakers of such graces He called the name of the place Taberah God doth not content himself to punish their murmuring but setteth vp a memorial or monument of their sinne thaâ— others might be taught and instructed by it to feare by giuing a new name to the place where the sinne was committed calling it Taberah that is a consumption or a burning The like we see afterward in this chap. ver 34. Doctrine Learne from these examples The iudgements of God are both punishments and
they may be bold and confident in dangers Psal 23 4. No enemy shall hurt them no danger shall ouerthrow them The enemies may oppresse them for a time but God is not farre off if he be on our side who shall be against vs Vse 2 Secondly woe be vnto all the enemies of God they cannot stand nor prosper which serueth to terrifie all euill dooers They are as out-lawes or rebels that liue no longer vnder the protection of law or Magistrate so are the vngodly proscribed of God and lye open to iudgement They are as souldiers without weapons they haue neither shield nor buckler nor brest-plate nor helmet nor sword their loynes are vngirt their feet are vnshod their heads are vncouered in the day of battell they lie open as naked men to be wounded and destroied They haue nothing to defend them or to doe them good all creatures are against them nay the Creator himselfe Vse 3 Lastly it is the duty of the faithfull to look to their waies seeing the Lord is with them and dwelleth among them He is a God of pure eies he seeth vs and all our waies let vs therefore carry our selues vnspotted of the world and labour to be holy as he is holy Leuit. 11 44. and 19.1 and 20 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs we are willing to giue him the best entertainment we can we are loth to depart from him we are willing to content him how much more ought wee to receiue the Lord for we may expect more of him and bee assured of defence protection from him greeue him not therefore nor his Spirit by our sinnes So long as they are fostered in vs he cannot be welcome vnto vs neither shall we be welcome vnto him They will driue him away make him depart from vs. Our bodies should be the Temples of the holy Ghost 1 Cor. 6 19. and therefore we must remember that as we are not our owne but bought with a price so we ought to glorifie God in our body and in our spirit which are Gods 10. But all the Congregation bade stone them with stones and the glory of the Lord appeared in the Tabernacle of the Congregation before all the children of Israel These rebels had raged against God no maruaile therefore if they raged against his seruants who notwithstanding had not vsed any rigour or force against them onely they perswaded theÌ„ to trust in the promise of God and boldly to proceed on their iourney toward the Land But this is accounted as an hainous crime and they deale with them as men worthy of death according to the saying of Salomon Prou. 9 7. He that reproueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man getteth himselfe a blot Thus we see how wicked men can abide no reprofe nay they cannot suffer a word of exhortation they cannot abide that others should do better then themselues Againe such as are carnal and corrupt are prone to hatred malice and reuenge yea when no cause of offence is offered vnto them See also how God protecteth his seruants in times of danger But to passe ouer these points from hence obserue that such as are Gods seruants Doctrine Such as are gods seruâ—â—â— shall be eâ— intreated and stand for good causes shall be persecuted maligned and euilly intreated as if they were murtherers and malefactours Though they deserue to be fauoured and loued yet they shall be hated cursed and contemned So it was with Moses when he came to Pharaoh moued him to let the people goe Exod. 5 1 2 5 6. Dan. 3 19 and 6 16. Acts 4 20 21. and 5 18. Iohn 16 2. 1 Kings 13 4. Thus was it with Eliah and Elisha thus was it with Michaiah Ieremy and thus it was with all the Prophets Math. 23 34. The reasons because the world hateth the Reason 1 truth and the professors of it The Preachers and professours of it because they manifest publish the truth Gal. 4 16 The truth it selfe because men loue darkenesse more then the light inasmuch as their owne deeds are euill Iohn 3 19. They are chosen out of the world therefore the world hateth them whereas if they were of the world the world would loue his owne Iohn 15 19. Secondly Satan is their enemy and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne hence it is that he rageth and raiseth persecution that thereby he may stop their mouthes stop the course of the truth Reuel 2 10 and 12 13. Thirdly God will haue his seruants tryed Reason 3 in their faith patience constancy and obedience Reuel 2 10. We must learne to walke through good report and euill report and bee ready to renounce all rather then the truth which we must buy at any rate Prou. 23 â— but neuer sel it though we might gaine all the world because all such gaine is the greatest losse Math. 16 verse 26. The vses follow First maruaile not at it wheÌ„ Vse 1 we see this come to passe neither condemne the truth or the professours of it 1 Iohn 3 13. Maruaile not if the world hate you Let vs comfort our selues with this consolation that it is no rare thing neither is our case singular neither do we suffer alone it hath beene the lot of all Christians nay of Christ himselfe let vs not seeke to be better then he was the seruant may not be aboue his Lord if they haue persecuted him they will persecute vs Ioh. 15 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed for so did they persecute the Prophets that were before vs Math. 5 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession because they see the godly persecuted and the vngodly to prosper and flourish therefore Iohn doth forewarne not to maruaile heereat because this ought not to seeme strange vnto vs it hath beene so from the beginning and so it hath continued The world though it be full of changes yet changeth not his nature neither taketh vpon it any other shape Wherefore we must not ceasse from godlines for hatred of the world but rather goe more zealously forward remembring the words of Christ Math. 11 12. The kingdome of heauen suffereth violence and the violent take it by force Secondly we must reioyce vnder the crosse Vse and be glad when we suffer for the truth not as euill doers 1 Pet. 3 17 and 4 15. but for well doing So did the Apostles Acts 5 41 so did the Hebrewes chap. 10 34. They considered with themselues that they had in heauen a better an enduring substance they accounted it a great honour that they were accounted worthy to suffer for his Name they knew that they were made partakers of the sufferings of Christ and that the trying of their faith would worke patience Iam.
foule or dung so filthy as we are through corruption Iob 14 verse 4 and 25 verse 4. Esay 64 6. Titus 1 15. There is no sent or sauour no carcasse so corrupt and ready to infect as that which proceedeth from our selues What it is that doeth chiefly infect wherby we defile our selues and one another This Christ teacheth Math. 15 verse 18. Those things which proceed out of the mouth come foorth from the heart and they defile the man Keepe out sinne from the heart and the plague shall neuer defile the man euery one therefore must labour to cleanse the heart Thirdly seeing it is caused by sinne wee must learne to search and finde out the true Vse 3 cause of the plague The enemies of Gods word will make the Gospel the cause of the pestilence and of all other calamities So did Ahab Iehoram make the Prophets the principall procurers of the famine which fell out in their daies 1 Kings 18 17. 2 Kings 6 31. Thus dealt the heathen with the christians that liued vnder the heathen and persecuting Emperours when any famine or pestilence or ouerthrow befell among them they imputed all to Christians and cryed out to haue them persecuted and punished as appeareth at large in the Apology of Tertullian These are blasphemous mockers and deriders of the holy faith of Christ which open their mouthes against heauen The chiefe cause of the plague is the contempt of the word Ier. chapter 29 17 19. Lastly euery one of vs must learne how to behaue our selues in the troublesome times of Vse 4 this heauy iudgement We must haue a tender feeling of their distressed condition that lye vnder this greeuous hand of GOD. The Church is compared to a body wherof Christ is the head Eph. 4 ver 16 and the faithfull are members Romanes 12 4. 1 Corinthians 12 12. They make but one body though they be many different members and are all vnder one head and therefore are to helpe one another to beare one anothers burden and so fulfill the law of Christ Galathians 6 2 1 Corinthians 12 verse 24. Let vs consider the seuerall duties belonging to seuerall persons in the day of visitation The duty of Magistrates is then especially to see religion established The duty oâ— Magistraâ—â—â— time of thâ— plague euill doers cut off from the City of God and all disorders remoued Psal 101 8. They must humble themselues and cause the people to humble themselues They must appoint fasting and praier that thereby they may moue the Lord to call backe his iudgement We haue a notable example of this in the King of Nineue Ionas 3 6â— when he feared a generall iudgement to come vpon himselfe and his people he rose vp from his throne and laide away his robe from him he couered himselfe with sackcloth and sate in ashes yea he proclaimed that neither man nor beast herde nor flocke should taste any thing and that they should cry mightily to GOD saying Who can tell if God will returne and repent and turne away from his fierce anger that we perish not Ion. 3 6 7 8 9. Here is a good president for Kings Princes what by their owne example publike decrees they ought to do that there may be a common humiliation of all estates 〈◊〉 dutie of â—â—â—â—sters in 〈◊〉 of the â—e It is the duty of the Ministers to preach the worde most earnestly both the Law and the Gospell in season and out of season to perswade to repentance to comfort the feeble-minded out of Gods word to stirre vppe the poore to patience the rich to liberality and all men to compassion and commiseration It belongeth vnto them as it were to stand in the gappe they must aboue others pray earnestly to God Amos 7. verse 25. knowing that the prayer of a iust man auaileth much if it be feruent Iames 5 16 17. So was it with Moses and Aaron when the plague was begunne he willed Aaron to take a Censer who ranne into the middest of the Congregation and stoode betweene the liuing and the dead offering Incense and making attonement for the sinnes of the people Numbers 16. verse 48. It is the duty of all parents to teach and instruct their children from whence 〈◊〉 dutie of â—â—â—â—nts in 〈◊〉 of the â—e for what causes God sendeth the pestilence and other calamites Deut. 6.7 They must goe before them in a good example of life Genesis chap. 18 19. and if they should see all other carelesse and negligent in this duty yet must they say with Ioshua chap. 24. verse 15. As for mee and mine house we will serue the Lord. It belongeth vnto them to call their families vnto priuate humiliation as Ester did chap. 14. verse 16. and euery day they should offer vp sacrifice for their seruants and children after the example of holy Iob chap. 1. verse 5. and pray for their safety and welfare and euerie day giue thankes for their most mercifull deliuerance while in the meane season so many fall on their right hand and on their left It is the dutie of rich men in time of contagion 〈◊〉 dutie of 〈◊〉 men in 〈◊〉 of the 〈◊〉 to haue as at al other times so then especially a diligent care of the poore because then the greatest occasion is offered to doe good We must not shut them vppe in their houses and then shut vp our compassion from them as it were in a close prison without releefe It is the commendation of the Christian Church after the ascension of Christ that they had all things common and no man said that ought of the things which hee possessed was his owne neither was there any among them that lacked Acts 4 32 34. If they did this in the neede of the Church how much more ought we to prouide for those that cannot prouide for themselues He is not worthy to beare the name of a Christian that at such times would withhold things necessarie from those that are withholden from the companie of others Woe vnto those that would adde so great affliction to those that are deepely afflicted already The foure Lepers that were put out of the city according to the law dwelt apart by themselues at the entering in of the gate for feare of infection were notwithstanding prouided for in the streight siege of Samaria so long as there was any thing in the city they wanted not but were prouided for 2 Kings 7 4. So it ought to be among vs. It is the dutie of the poore needy to arme themselues with patience The dutie of the poore and needy in time of the plague as a shield buckler in time of trouble knowing that nothing falleth out without the prouidence appointment of God He will not lay more vpon vs then he will enable vs to beare but with the tentation will make an happy issue 1 Cor. 10 13. hee will comfort vs in our tribulation 2. Cor.
God from the example of Christ and from the practise of the Apostles their hypocrisie is made open and euident to all they can now no longer hide it They teach and maintaine that heretical Princes especially being excommunicated shold not be obeyed Thus they blanch the matter whereas Paul taught and practised obedience for conscience sake Rom 13.2 5. and that such as resist purchase to themselues iudgement Vse 3 Thirdly we are to iudge no otherwise of all such as transgresse the Law of God whatsoeuer their allegations be How many men are there that thinke euen grosse and palpable sinnes to be no sinnes at all because they can blanch and colour them ouer How many thinke to excuse their ignorance as if it were no euill at all why is there no more store of knowlege in our dayes among masters and seruants why so much store of blindnesse in the matters of God O say they We are dull and forgetfull we haue our callings to follow we must prouide for wife and children This is a wilfull ignorance this shall excuse no man Such can finde and take time enough for the world but they lacke time to lay a good and sure foundation for the world to come Some pretend their age and infirmity which hinder them from comming so often to the house of God But many of them haue resorted no better to it in their youth and as yet they haue strength enough also to walke farther for their pleasure God knoweth their hypocrisie that they are able to doe more in ciuill things It is a common practise in the common sort to pray for the dead God bee with him the Lord rest his soule God haue mercy on him God send him a ioyfull resurrection and such like What say these ignorant persons this testifieth our loue and our charity This is a blanching of the matter and the casting of a new paint vpon a rotten post For who are these that pray for the dead but such as neuer prayed for them being aliue nay doe not indeed know which way to pray When the Scripture taxeth shewes of hypocrisie and reprooueth priuate prayers in publike places they haue their answere ready they doe it to stirre vp to deuotion and to fill and prepare themselues to performe holy duties 1 Cor. 11.21 22. Yea but this ought to be done at home priuate places are appointed for priuate actions and publike for such as are publike They kneele downe to their owne deuotions that sildome or neuer pray at home and haue no care to prepare themselues priuately before they come whereas GOD knoweth and man knoweth and the Minister knoweth that these men that are so deuoute at priuate prayer in open places sit most prophanely most vnreuerently and vnseemely at publike prayers Touching the Sabbath day it is notoriously knowne what blanches they haue to couer their vile blemishes or rather their sores as that a man may learne as much at one Sermon in the forenoone as he can wel meditate vpon in the afternoone and practise all the rest of the weeke O how doe these deceiue themselues God knoweth the heart of these hypocrites It is not the care they haue of meditation and practise that causeth them to speake this for how doe they spend that time but in pleasure and vanity So for the Sacraments they say they cannot come to communicate because they are not in charity with their neighbours they are not prepared as they ought to be Thus they thinke to creepe away in the darke and to bee holden excused But this is to excuse one sinne with another and to adde sinne vnto sinne Lastly this must teach vs on the contrary Vse 4 that we must not colour our actions like hypocrites and pretend to iustifie our selues when we know they are euill This is a signe of an euill heart and of a guilty conscience this is no better then to binde two euils together in one bundle first to dare them to doe euill and then to colour it And this latter is worse then the former it sheweth lesse grace and more corruption God cannot be deceiued by any pretence cunningly contriued though man may be because our most secret actions and imaginations are manifest before him This prouoketh Gods wrath the more and when we must appeare before his righteous iudgement all things shall appeare as they are and all colourable pretences shall vanish away as smoake and all things shall appeare as they are indeed God is a perfect light he dwelleth in light that none can attaine vnto 1 Tim. 6.16 and yet if he bee not light enough hee will take other lights to helpe him and search Ierusalem with candles that hee may punish the men that are setled on their lees that say in their hearts The Lord will not doe good neither will he doe euill Zephan 1.12 Then certainely he will discouer all euen the secret parts of thy heart which now thou goest about to hide and conceale Then he will make vs know that he knew all things which are written in this booke of remembrance 4 And when Moses heard it hee fell vpon his face 5 And he spake vnto Korah and vnto all his company saying Euen to morrow the Lord will shew who are his and who is holy and will cause him to come neere vnto him euen him whom hee hath chosen will hee cause to come neere vnto him 6 This doe Take your censers Korah and all his company 7 And put fire therein and put incense in them before the Lord to morrow and the man whom the Lord doth chuse the same shall be holy Ye take too much vpon you ye sonnes of Leui. Heere beginneth the proceeding against these seditious first by Moses and then by God himselfe The Lord first setteth his Ministers on worke to deale with this people if that will not serue then he will take the cause into his owne hand First Moses fell on his face a common gesture vsed in prayer thereby no doubt making supplication to God to appease the multitude Then hee turneth his speech to Korah and appealeth to the iust iudgement of God that it would please him to decide the question whom he had chosen to bee his Priests as Eliah did 1 King 18.24 in their halting betweene two opinions Then in the end he returneth their false accusation iustly vpon their owne heads and sheweth that hee was not afraide of their faces they had said to Moses and Aaron Ye take too much vpon you seeing all the Congregation are holy he payeth them home in their owne language Ye take too much vpon you ye sonnes of Leui Heere Moses setteth forth the dignity of the Ministery that there is a speciall couenant and agreement betweene God and his Ministers â—ctrine The doctrine It is a speciall fauour that God maketh a couenant with his Church â—e Miniâ—rs are in â—ciall grace 〈◊〉 fauour 〈◊〉 God that they shall bee a precious people in his sight
this reprooueth such as know not what this holy and sanctified anger meaneth which can prosecute their owne causes and quarrels with the greatest desire of vengeance but know not what it is to be angry in the cause of God It was not so with Moses as we saw before Some are prouoked by euery small and trifling occasion Heereby charity is violated which suffereth long 1 Cor. 13.7 and couereth a multitude of sinnes Prou. 10.12 Anger looketh in a deceitfull glasse which maketh euery Moul-hill to seeme a mountaine euery small slip is esteemed a capitall offence and euery word of disgrace worthy of a stab Others are prouoked when there is no ground but their own suspition as Eliab was angry with his brother Dauid because he suspected him to haue come to the battell in the pride of his heart 1 Sam. 17.28 And this is the common cause of much anger and heart-burning in our dayes want of loue causeth men to interprete the actions of others in worse sense and vpon their owne false surmise they ground their anger One is angry because saluting his neighbour he did not salute him againe and speaking friendly to him he would not speake againe albeit haply he saw him not or obserued him not Another because he heareth his vices reprooued out of the word of God beginneth to rage through impatience in which regard oftentimes it falleth out that he incurreth more anger and danger that reproueth sinne then hee that committeth it Of this euill anger doth the Apostle speake Eph. 4.31.26 27. and Salomon Prou. 14.17 29. and 29.22 Many are the euils and mischiefes that follow this euill affection forasmuch as it ouerturneth both the Law and the Gospel â—r is a 〈◊〉 of the â—e Law It were an easie thing to runne ouer most of the commandements which it causeth men to breake and in a manner defaceth the whole image of God For first how should we loue God whom we haue not seene if we doe not loue our neighbour whom we haue seene 1. Ioh. 4 20. Secondly it ouerthroweth the principall part of Gods worship which standeth in the inuocation of Gods Name Ps 26.6 1 Tim. 2.8 Mat. 5.23 Thirdly it causeth the breach of the third commandement by causing men through impatience to fall to cursing and banning to swearing and blaspheming the Name of God For when they grow cholerick against others they vtter sundry horrible imprecations and begin to fret and rage against God himselfe Fourthly it maketh men altogether vnfit for the exercises of the Sabbath hauing their mindes distracted and disturbed with thinking vpon the wrongs and iniuries of others and their owne reuenge No man can heare the word of God aright that is choked with this thorne Iam. 1.19 20 21. 1 Pet 2.1 2. Neither doth this passion worke any better effects in the second Table for as much as it turneth iustice and charity vpside downe Iustice it selfe which requireth that the same be giuen to euery one which belongeth vnto him whereas anger maketh men not only to neglect doing of good duties which they owe to their neighbours but to oppresse them with iniuries and reuenge Charity which is the summe of the Second Table the effect wherof is this that we loue our neighbour as our selfe But anger maketh men hate them as mortall enemies It often bringeth forth murther and shedding of blood Ge. 34.25 1 Ioh. 3.12 15. Wherby we are also made like vnto Satan for he is the spirit of dissention as God is a Spirit of loue and of peace It is the nature of Satan to delight in rage and fury for he is a murtherer from the beginning Ioh. 8.44 Besides it is a sinne against the Gospel and maketh vs subiect to Gods anger and bringeth impenitency and stoppeth the course of Gods forgiuenesse toward vs. For as we forgiue others so doth he forgiue vs Matth. 6.14 15. if therfore we retaine our anger toward our brethren God will retaine his anger toward vs. Lastly we must examine our selues whether Vse 3 our anger be iust or not We are of our selues prone to breake out into choler and to bee mooued otherwise then there is cause We must therefore marke two things the causes thereof and the effects If the causes bee Gods glory iniury offered to our selues or our neighbours if the cause be weighty and the affection moderate If the effects which it bringeth forth bee dutie to God and man then it is a lawfull anger but if otherwise it is vnsanctified and vnlawfull Let vs learne to be most moued in Gods cause as Moses was the glory of God was precious and deare vnto him So it was with Phinehas Numb 25.7 8. so it was with Elias 1 Kin. 19.14 because the children of Israel had broken downe his Couenant cast down his Altars and slain his Prophets Happy are we if these things moue vs and go neere vnto vs. Verse 15. Respect not thou their offering It may seeme strange that he which before had spoken against them should now pray against them We are commanded to pray one for another so that Moses may seeme to break the rule of charity I answer this toucheth not their persons nor their liues but hee desireth their amendment that they may be ashamed of their own folly confounded in their own pride He craueth of God no more theÌ„ to shew and make manifest his owne innocency and vprightnesse which was to be decided by that offering We learne hereby Doctrine that God respecteth not the works of euill men God respecteth not the workes of euill men be they performed neuer so religiously outwardly Gen. 4.4 5. Esay 1.11.12 and 66.3 Prou. 15.8 and 21.27 Ierem. 6.20 The reasons follow First whatsoeuer they doe is sinne 1 Tit. Reason 1 1.15 their minde and conscience is defiled Secondly Reason 2 their persons do not please him Gen. 4.4 5. Mal. 1.10 God regarded not Caines Oblation because he regarded not Caines person and he regarded not Caines person because he was a wicked and faithlesse man Vse 1 The vses First we may therfore conclude that such workes as God hath not commanded shall not be receiued Matth. 15.9 In vaine they worship me teaching for doctrines the commandements of men Many doe thinke to please God by their good intents but that is a vaine worship God will be serued according to his owne will not after our owne fancies He hath set downe and appointed how he will be worshipped he hath not left it to our discretion whatsoeuer the Papists prattle Vse 2 Secondly it reprooueth such as thinke it enough to come to the place of Gods worship and to be present at prayer the word and Sacraments albeit they bring with them no true deuotion These doe exceedingly deceiue themselues dishonour God and prophane his holy things which is a greeuous sinne These men doe lay the foundation of all their hope and the stay of all their comfort vpon the broken staffe of an outward sacrifice
by true and vnfained repentance 1 Cor. 5. Thirdly except we do renounce their company we cannot keepe the commandements Reason 3 of God and obey him The Prophet kept his mouth as with a bridle while the wicked was before him Ps 39.1 We must not cast pearles before swine lest they trample them vnder their feet and turne againe and rent vs Matth. 7.6 Therefore doth Dauid say Depart from mee Psal 119. ◠yee euill doers for I will keepe the commandements of my God as if while he was in their company and they in his he could not doe it This sheweth the folly of such as taxe those Vse 1 with a note of purity singularity which vppon a good ground refuse to associate themselues with vngodly persons They taxe them of pride and terme them selfe-conceited brethrē reuiling them taunting them with one breath For they call them brethren no otherwise then in the spirit of scoffing selfe-conceited in the spirit of Shemei railing at them as he did at Dauid as if they did it for no other end but because they would bee thought better holier and wiser then other men or as if they said Stand apart for I am holier then thou Esay 65.5 Thus they accuse them to be vncharitable men and to disdaine their neighbours and to thinke no company to bee good enough for themselues All these are false accusations alledging false causes of their separation It is not because they are new fangled and so forsake their old friends and companions and cast off all good fellowship it is the commandement of God that doth require it and their owne both duty and safety that calleth for it Secondly it reprooueth such as can brooke Vse 2 and digest all manner of people and neuer refuse or finde fault with any It is no greefe to them to heare and see any thing 2 Pet. 1. ◠they neuer vexe their soule for it as righteous Lot did and the reason is because they want his righteousnesse and therfore therfore they can brooke swallow and digest vnrighteousnesse They are not led by the same spirit that Lot was who greeued at the vncleane conuersation of the Sodomites neither is it with them as it was with Dauid who cryed out in the bitternesse of his soule Woe is mee that I remaine in Meshek Psal 120.5 that I dwell in the tents of Kedar If they bee in company with Ruffians swaggerers blasphemers and drunkards they can liue and conuerse with them as well or better then with others And yet euen these when they come among those that feare the Lord can discourse of points of Religion they can report what excellent Sermons they haue heard and giue a good testimony of many good preachers Thus do they gild and ouer-lay their tongues with fine gold whereas there is nothing else but corruption and rottennesse within Take these when they are at the best they are no better then hypocrites for certaine it is they must counterfet on the one side or on the other Prou. 26 7. But without crauing any pardon we may wel conclude of these that when they liue among the worst sort their behauiour is naturall but when they conuerse among the better sort it is meerely artificiall among the one they shew without any vizard what they are among the other they put on a vizard to appeare that which they are not Vse 3 Lastly it teacheth vs to beware of voluntary society and vnnecessary fellowship with wicked men least being partakers with their sinnes wee be also partakers of their punishment If the danger of the sinne cannot preuail with vs to cause vs to shun it let the consideration of the punishment teach vs to refraine from them 1 Cor. 5 5. and 2 Cor. 6 17. Come out from among them and be ye separate touch no vncleane thing and I will receiue you If any aske what society is necessary and what is vnnecessary I answer If it be in necessarie things it is either for this life or for the life to come As for example a man may conuerse with such in Faire or Market to buy and sell to trade and trafficke or in the priuate house if our particular calling and abode there doe require it or if a man goe to them to seeke their reformation by exhorting and admonishing of them or if a man haue publike society with them in the hearing of the word or in receiuing the Sacraments or in ioyning together in prayer this is also a necessary a lawfull and warrantable society and it doth not wrap a man in the guilt of those sinnes which are in them with whom we conuerse therfore such as are of the Separation haue litle reason and lesse conscience to separate themselues from the Church of God because of the wickednesse of some men which are therein For bee it granted that such are admitted to the publike exercises of our religion it will wrappe those onely in the guilt of their sinnes that haue power and authority to remooue them and not those that doe necessarily conuerse and communicate with them No man may forsake the Church because some wicked men are in it Notwithstanding heere we are to marke that albeit there be some necessary society which is lawfull yet vnder a colour heereof we may not plead for that which is voluntary and vnnecessary for thus their sinnes become our sinnes A blessed martyr sometimes made this prayer O Lord deliuer me from my other mens sinnes from my guilt of the sinnes of other men howsoeuer he did not commit them himselfe yet because being present he did not reproue them he acknowledged himselfe guilty of them So if we haue inward and priuate society with them and we freely go to their houses inuite them home to our houses and can be content to hear their oathes and blasphemies and not haue an hart and tongue to reproue them for the same wee are thereby made partakers of their sins whatsoeuer they be Thou hast power in thine own house to reprooue them there thou art both a Magistrate and a Minister Euery man is a King and a Byshop in his owne house a Magistrate to rule and a Minister to teach and to reprooue If thou doe not therefore discharge these duties it shall stand vpon thy score and reckoning thou shalt giue an account for it We haue sinnes in great number of our owne and therefore we need not draw the guilt of other mens sinnes vppon our owne head to answer for those also which wee did neuer commit in our owne persons The burthen is alreadie too great let vs not therefore by this adding to it make the burthen thereof altogether intollerable 27 So they gate vp from the tabernacle of Korah Dathan and Abiram on euery side and Dathan and Abiram came out and stood in the doore of their tents and their wiues and their sonnes and their little children 28 And Moses saide Heereby ye shall know
Son of God was smitten for the vnnaturall the onely begotten for the adopted the beloued for the enemy greater loue then this could no man shew then to die for his enemies But God setteth out his loue toward vs Rom. 5 8. seeing that while we were yet sinners Vse 1 Christ dyed for vs. The vses follow First we may conclude from hence that no creature shal be able to hurt his people If he haue takeÌ„ them into his protection loued them with an euerlasting loue who shall by the hatred of theÌ„ procure their harme If he be on our side who shall be against vs If he be our friend who shall shew himselfe our enemy What seruant feareth the face of his fellow seruant that hath the good wil of his master Or what maÌ„ feareth the hatred of any subiect that hath the loue of his Prince So then the consideration of Gods loue toward vs assureth vs of our blessed condition and of our safety defence from all dangers that may surprize vs. Whosoeuer dwelleth in the secret of the most High Psal 91 1 2 3. shal abide in the shadow of the Almighty hee will deliuer him from the snare of the hunter and from the noisome pestilence This the Prophet concludes Psal 36.10 11. Extend thy louing kindnesse vnto them that know thee and thy righteousnesse vnto them that are vpright in heart Let not the foote of pride come against me and let not the hand of the wicked moue me Let vs labor to haue a true feeling of the loue of God shed in our hearts by the holy Ghost then will he couer vs vnder his wings and we shall be sure vnder his feathers The cause why we feare him that can kill the body is because we are not rooted grounded in the loue of God Vse 2 Secondly hereby we receiue another comfort to our faith for as the wicked shall not hurt vs so we are assured to haue our prayers heard granted Why because God loueth vs as his deare children Comes not that child with boldnesse vnto his father that loueth him in al his need So if once we haue this perswasion setled in vs that God will shew himselfe gracious vnto vs we may aske in faith and not wauer but be assured of the promise of God that he will giue to them that aske and open the gate of mercy to them that knocke This Christ our Sauiour affirmeth Verily verily Iohn 16 23 24 27. I say vnto you whatsoeuer ye shall aske the Father in my Name he will giue it you Aske and yee shall receiue that your ioy may be full for the Father himselfe loueth you because ye haue loued me and haue beleeued that I came from God What greater comfort can there be then this that God will heare our prayers that we may vnlade al our cares and troubles into his bosome There cannot bee a greater daunting and dismaying vnto any then when God will not respect and regard them though they poure out many praiers yet he wil not heare them as he threateneth those that will not heare his voice speking and crying vnto them in the ministery of his word They shall cry and not be heard Prou. 1 28. Zach. 7 13. So of all comforts that can befall vs in this life this is one of the greatest which cannot be taken from vs though our mouthes should be stopped yet we may safely lift vp our hearts and soules vnto the Lord from whence our helpe cometh Thirdly it is our duty to loue one another Vse 3 as euery one of vs hath a blessed experience of Gods mercy fauour toward vs let vs deale in like measure toward our brethren This the Apostle Iohn exhorteth vnto 1 Ioh 4 1â— Heerein is that loue not that we loued God but that he loued vs sent his Sonne to be a reconciliation for our sinnes Beloued if God so loued vs wee ought also to loue one another Iohn 13 3â— and 15.12 for heereby shall all men know that we are his Disciples if we loue one another This is my Commandement that ye loue one another as I haue loued you greater loue then this hath no man when any man bestoweth his life for his friends Great was the loue of God toward vs as appeareth by many circumstances considerations For he loued vs first not we him 1 Iohn 4 â— Iohn 15 1â— as Christ chose his Disciples not they him Heereby God coÌ„mendeth setteth foorth his loue toward vs that he loued vs first and not we him Againe he loued vs when we were not wheÌ„ we had not our birth or being he chose vs to be a peculiar people vnto himselfe before the foundations of the world as Rom. 9. Rom. 5 12 Before the children were borne and when they had done neither good nor euill it was said Iacob haue I loued Thirdly he loued vs when we were enemies vnto him he was found of vs when we sought not after him nay when we fled from him and rebelled against him as Ro. 5 6. 10. Christ when we were yet of no strength at his time died for the vngodly so as God setteth out his loue toward vs seeing that while we were yet sinners Christ dyed for vs. Fourthly he loued vs frankly and freely without any merits or desarts of our owne Ferus Anâ— 1 Iohn 4. but of his owne meere grace and fauour onely Our saluation is wholly of grace We are elected according to the good pleasure of his will Ephes 1 â— Wee are called with an holy calling not according to our works but according to his owne purpose and grace 2 Tim. 1 9. Wee are iustified freely by his grace without the works of the Law Rom. 3 24 28. We haue saluation of grace not of our selues It is the gift of God not of works lest any man should boast Eph. 2 8 9. Lastly the loue of God is so great that he spared not his owne Sonne but gaue him to the death That whosoeuer beleeued in him should not perish â—â—hn 3 16. but haue euerlasting life If then the loue of God bee such and so great to his seruants that he loued them first freely when they were not when they were his enemies spared not his well-beloued Sonne for them how great should our christian loue be one to another to promote the good one of another and to releeue the necessities one of another We know the grace of our Lord Iesus Christ that he being rich Cor. 8 9. for our sakes became poore that we thorough his pouerty might be made rich Whosoeuer therefore hath this worlds good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him Wherefore let vs not loue in word neither in tongue onely as Caine which was of that euill one and slew his brother Iohn 3 17 〈◊〉 19. but in deed and
and not through impatience accuse God neither impute the euill successes of our affaires to him but to our selues euen as he that stumbleth and falleth against a stone should not accuse the stone but his owne hastinesse and heedlesnes Now then if wicked men want the knowledge of God and the feare of his Name to guide them in the search and suruey of their owne wayes to enquire into the true cause of their euill successes wee cannot maruaile if they wander vp and downe in their owne imaginations and can neuer finde the fault to bee in themselues Secondly the vngodly are blinded with a Reason 2 selfe-loue and selfe-liking of themselues aboue God or his Word The loue of the creature or of our selues more then God or equall with God hindereth vs in good things and quite swalloweth vp the loue of our brethren and darkeneth the light of vpright iudgment that it cannot shine in our hearts The conceited person thinketh himselfe a wise man and imagineth his owne course to be the best vsing no aduice of others as if he himselfe were in all things sufficient of himselfe to see what is best for himselfe This Salomon excelling in wisdome teacheth to these conceited persons abounding in folly Prou. 12.14 The way of a foole is right in his owne eyes but he that hearkeneth to counsell is wise So in another place Prou. 18.2 A foole is not delighted with vnderstanding but with those things which are in his owne heart And againe Prou. 26.12 Seest thou a man wise in his owne conceit There is more hope of a foole then of him These selfe-louing and selfe-liking fooles are delighted with their owne folly which they labour to publish and make knowne to all men and may worthily beare away the bell from all the fooles in the world For these are proud fooles that highly esteeme of their owne wisedome and scornfully disdaine the counsell and wisedome of all other men Seeing therefore euill men want the wisdome of God that is from aboue and abound with selfe-loue which descendeth not from aboue but is earthly sensuall and diuellish we cannot greatly maruaile if wicked men will acknowledge no fault in themselues but wholly looke to second causes and lay the blame vpon the most High when they faile in their purposes Vse 1 The vses of this doctrine First of all wee learne this truth that no euil man can look for any good successe in the matters he taketh in hand but let him alwaies be sure to be crossed cursed of God Albeit thou lay in thine own conceit neuer so strong a foundation work neuer so wisely in thine own imagination yet if thou make not God thy Counsellor 〈◊〉 119.24 and his Word thy director thy wisdome shall be turned into folly and thou shalt be taken in the snare of thine owne hands For all sin against God bringeth with it the wrath of God and the euill life of a sinner drawes vpon his owne head sundry crosses and calamities causeth him to haue ill successe and raiseth vp infinite iudgments against him Whensoeuer we despise his word prophane his Sabbaths defile his Sacraments and practise any vnrighteousnesse against men and impiety against God then followeth and falleth vpon vs some sicknesse or trouble some crosse or affliction one way or another as the Apostle sheweth For your dissention and vnreuerent receiuing of the Lords Supper 1. Cor. 11.30 many are weak and sick among you and many sleepe Now when the rod and scourge of God lyeth vpon the backe of transgressours and they feele themselues sore plagued either they accuse God as the authour of their trouble or murmure against his punishment or rest vpon second causes which are ordered by him who is the principall cause Vse 2 Secondly we learne that if we would haue God blesse vs and the lawfull labours of our hands we must be godly in Christ Iesus If we leade a sincere and sanctified life purge our hearts to be a peculiar people to God zealous of good workes wee haue a sure promise of good successe and strong assurance of a plentifull blessing to follow vs all the dayes of our life There is no good successe in any thing without Gods blessing And this is the cause why God blesseth vs not because wee blesse not his Name wee liue not as a people vnder his protection wee do not deny vngodlines worldly lusts liuing soberly righteously and godly in this present world hauing our conuersation in the heauens and looking for the blessed hope of glory and immortality Hereunto commeth the saying of Salomon Prou. 16 3. Psal 37.3 1 Pet. 5 7. Commit thy workes to the Lord and thy thoughts shall be directed This is a worthy saying to redresse our weakenesse and distrust and to make vs rest and rely our selues on Gods good prouidence This also the Prophet Dauid teacheth Psal 127 1 2. All the fruit of our labours cares dependeth vpon the prouidence of God yea all our industry and studie shall be vaine and vnprofitable vnlesse he guide all our affaires To this purpose the Prophet speaketh in another place that the godly Psal 1.1.3 refusing the counsell of the wicked the way of sinners the seat of scorners shall bring forth fruite in due season so that whatsoeuer he shall doe shal prosper It is God alone that directeth the wayes and works of the faithful and without him is no good successe This wee see verified in Ioseph Gen. 39 2 3. The Lord was with Ioseph he was a man that prospered and was in the house of his master the Egyptian And his master saw the Lord was with him and that the Lord made al that he had to prosper in his hand The like the Scripture◠testifieth of Hezekiah that hee prospered in all his workes 2 Chro. 32 30 and 20 20. So Iehosaphat spake to the people Heare ye me O Iudah the inhabitants of Ierusalem put your trust in the Lord your God and ye shall bee assured beleeue his Prophets and ye shall prosper Thus also the Lord exhorteth Ioshua after the death of Moses Iosh 1 8. We do all of vs desire the blessing of God vpon our labours and to haue good successe in our seuerall callings this is the pathway that we must walke in namely a godly life and conuersation without this his blessings shall turne into curses and wee shall neuer attaine the end of our hope This appeareth by the words which the man of God spake to the King of Israel saying Thus saith the Lord Because the Aramites haue saide 1 King 20 28 the Lord is the God of the Mountaines and not of the Valleys therefore will I deliuer all this great multitude into thine hand and ye shall know that I am the Lord. Lastly we are bound euery one to consider Vse 3 the true cause of euill successe to be in our selues When the hand of God is any way vppon vs that he plagueth
giueth in this respect Be not thou afraide when one is made rich and when the glory of his house is increased for he shall take nothing away when he dyeth neither shall his pompe descend after him Psal 49 16 thogh he should come to the age of his fathers and liue as long as the most aged yet this life must haue an end Thus doth our Sauiour set foorth the vaine confidence of the rich man flattring his owne soule glorying in his goods liuing in all delight taking his pastime and promising to himselfe a long life O foole this night will they fetch away thy soule from thee Luke 12 20. But he that resteth vpon God is sure to build vpon a sure rocke that in all stormes and tempests shall stand vnmoueable This meditation will stay our faith and comfort our hope when we see the great plottings and wonderfull confidence of wicked men For why should wee feare such enemies or bee dismayed either in regard of our distressed weake estate or in respect of that flourishing estate of others as though we were in danger to be ouercome They rest on lying vanities and therefore woe vnto them This serueth to terrifie them to consider the slippery ground whereon they stand and the deceitfull foundation whereon they build for whilst they determine to conspire against other they confound themselues whilst they compasse to destroy the Church they deceiue themselues whilst they promise to themselues to worke out great matters they are vtterly disappointed of their purposes and whilst they shew theÌ„selues to be enemies to Gods people God manifesteth himselfe to be an enemy vnto theÌ„ Vse 5 Lastly seeing all euill inuentions and deuices of the diuell are disappointed let vs not stand in feare of any attempts made against vs by his imps instruments The enemies of the Church had hyred a sorcerer and coniurer to waste and weaken them yet wee see his enchantments and diuinations are defeated and come to nothing Heereby we learne what to thinke of witchcraft and sorcery and of sorcerers and witches of whom worldly and carnall men voyde of true godlinesse the true feare of Gods Name do stand so much in feare of Thus it appeareth to be a simple distinction of the more simple people making some to be good witches and some to be euil witches not onely because all witchcraft is wicked the inuention of the diuell but because such as they account the best are bad yea the worst of all drawing the people from God causing them to runne a whoring after the diuel For as well they may make some good diuels and some euil diuels as some prattle of white diuels and blacke diuels as make some witches good others euil whereas al sorcery vnder what colour pretence soeuer it be vsed is abhominable in the sight of God and all sorcerers howsoeuer they be esteemed of in the world are hated and abhorred of him True it is the common sort of carnall men and of the ignorant multitude imagine them to be the very plagues of the earth that they destroy mens goods torment their bodies take away their liues lame their cattle bring all calamity vpon them that none can be in safety so long as they remaine Hence it is that men stand in feare of them are afraid to displease theÌ„ they dare not deny them any thing they are as carefull to please them as to please their parents And yet if we aright consider of the matter we shal find that they are more afraid of them then hurt by them The holy Scripture hath deliuered full and perfect doctrine what to hold concerning witches It teacheth that there are witches and that they should not be suffered to liue but be put to death Deut. 18 10 11. But we must obserue mark for what causes crimes they are to be taken away froÌ„ the earth not because they raise tempests in the ayre or hurt corne on the ground fruit on the trees not because they send their spirits to make men lame to kill their children to destroy their cattle they are neuer charged with those things and among all those that haue bene plagued and tormented by euil spirits the Holy Ghost neuer layeth it vpon witches The reasons why they should be put to death are because they haue a league and familiarity with diuels which are the enemies of God and because they seduce the people and draw them into errour to runne after diuels and diuellish practices We must know that al affliction laide vpon our bodies our goods children is of God Amos 3 6. His prouidence ruleth all so that not a sparrow falleth to the ground without the wil of our heauenly Father Our sins prouoke him to chastice afflict vs. God giueth the diuell leaue to correct and scourge vs for out sins When hee hath obtained leaue of GOD hee coueteth to doe it in such sort as may further his kingdome and draw the world into errour When hee hath receiued power to afflict men and beasts with bodily harmes he will do it by and by but he is cunning and crafty hee will doe it to his most gaine and aduantage Hee could doe it and would doe it without witches and sorcerers yet hee vseth them to set a colour and a couer vpon his matters For vsing them as his instruments hee bringeth them to beleeue that they doe many harmes sent by him and they confesse so much sometimes whereas indeed they are deceiued themselues and doe deceiue others And from hence proceede and issue sundry abominations The people are set on worke how to deuise to be safe against the witch then there is running to wizards to learne to withstand his fury to expell his spirit to outwitch and ouercome her familiar he procureth many to vse wicked blasphemous charmes to abuse the blessed name of God and to prophane and pollute his most sacred word heereby the innocent are oftentimes accused and innocent blood is shedde which procureth the wrath of God against the Land Al these mischiefes that are wroght are set abroach by such as are called cunning men and cunning women they are thought to do much good and to helpe many people but of all other they doe greatest harme in seducing the people â—xod 22.18 ought to dye the death Such witches as haue familiar spirits are thought to do harme to mankinde and to beasts and do not because the diuell at the appointment of God executeth it and he beareth many in hand that hee doth it at the request and instigation of the witch but these which seeme in outward appearance to doe good do harme indeed leading men into the depth of sinne and drowning men deeper in condemnation But we must learne and allow these principles â—â—â—es to be â—â—â—â—ued touâ—â—ng witchâ—â—â—â— setting downe the vanity of this Science First there is no more hurt done nor no lesse hurt done then would be
10 31 32 that saw a certaine man robbed of his money spoyled of his rayment and wounded of his body yet departed from him and passed by on the other side leauing him halfe dead But when we are so farre from releeuing them in theyr wants and comforting them in theyr distresses and helping them with our counsell that we seduce them our selues or boulster them vp in their sinnes or draw them into wickednesse we shall draw vpon our selues the heauy iudgements of God in the day of his visitation For if they shall not escape that are ledde out of the way and follow the direction of false and lying seducers of greater iudgment and sorer punishment shall they bee worthy that lay snares to catch others and draw them vnto destruction In the Prophesies of Ieremy we see Pashur the sonne of Immer the Priest threatned Ier. 20 6. that because he had preached lies hee and all that belonged vnto him should dye in captiuity And in another place the Lord denounceth his iudgements to come vpon the Prophets which haue sweet toongs Ier. 23.31 seducing the people with pleasing lies Herevnto wee may referre all ignorant Ministers which are vtterly disabled for the performance of their duty in teaching the people they haue the place but want the gifts 1 Tim. 3 2 they haue the calling but want the ability 2 Tim. 2.2 they fill vp the roomes of workmen but are not able to do the worke These commit an heynous sin not onely destroying their owne foules but bringing the people to destruction For through their ignorance and insufficiency they cast away their owne soules the soules of other men The wise man teacheth Prou. 29 18 that where there is no vision there the people decay Wherefore to conclude let all faithfull Ministers of God with care conscience be stirred vp to deliuer that Embassage which they haue receiued from God not as men pleasers but as the seruants of Christ And let all the people know that it becommeth them with al patience and reuerence to receiue the word of exhortation which God hath sanctified as the meanes to worke in thē faith and obedience It shall excuse no man in the day of the Lord to say I would haue hearkened to the truth but I was deceyued I would haue walked in the right way but alasse I was seduced These are olde Adams figge-leaues which will not serue to couer our shame and to hide our nakednesse wee must seeke after the truth and learne to discerne of it from errour If we be content to liue in ignorance and voluntarily submit our selues to be led or rather misled by blinde guides that can neyther informe themselues nor vs in the wayes of the Lord if we wilfully shut our eyes because we will not see our ignorance is without excuse and for want of knowledge wee shall certainly bee destroyed Let vs all walke in the right way and make streight steps vnto our feete Heb. 12 13 that God may be glorified our soules saued we entirely preserued in the truth through Iesus Christ to whom bee praise and glory in the Church for euer Amen CHAP. XXVI 1 AND it came to passe after the plague that the Lord spake vnto Moses and vnto Eleazar the sonne of Aaron the Priest saying 2 Take the summe of the Congregation of the Children of Israel from twenty yeares old and vpward throughout their fathers house all that are able to go to warre in Israel 3 And Moses and Eleazar the Priest spake vnto them c. 5 Reuben the eldest sonne of Israel c. 9 This is that Dathan and Abiram which were famous in the Congregation c. 10 And the earth opened her mouth c. HAuing sufficiently seene the weake estate and condition of this people who as much as lay in them rushed forward to their owne destruction and were vnworthy of the mercy of God that they might learne in the matter of their saluation to ascribe al to God Deut. 8 17. Let vs consider the power of his grace 1 Cor. 12 6 seene and made perfect in their weaknesse to the end of this booke wherein we are to marke a description partly of the holy and Ecclesiasticall Lawes giuen to the 31. chapt and partly sundry Ciuill and politicall Lawes belonging to their inheritance in the Land of promise Before both these we haue in this and the chapter following a new numbring of the people by the commandement of God wherein we must marke two things one touching the numbring of them the other touching the order to be deuised in the diuiding of the inheritance Touching the numbring of the people we must remember that this is now the third numbring since the Israelites by the mighty hand of God departed out of Egypt The first was the same yeare they were brought foorth when the summe was taken of them and a generall payment exacted of rich and poore for the prouision and preparation of holy things requisite for the Tabernacle Exod. 30 14 15 16. The second was in the beginning of the second yeare when the holy things were made and an order set downe among the people in their iournies Numb 1 and 2. The third is that which is in this place And notwithstanding the two former this was not without speciall causes The causes of this new nūbring of the people for there had beene a great change and alteration among the people since the second nūbring of them which was 38. yeares before they that were then numbred beeing dead in the plagues and punishments that fell vpon them Againe the diuision of the Land could not but by these breaches among them be very vniust and vnequall vnlesse this summe had beene taken whereas the Land ought to bee indifferently diuided and parted to ende all controuersies to cut off all occasions of enuie and emulation and to preserue loue and vnity among brethren Thirdly in regard of military discipline that they might march in good array and keep order the better among them for they were now in a manner come to hand blowes with their enemies and were ready to encounter with them Fourthly that the hand of God toward this people might be better seene and knowne to wit both his power and goodnesse in that though many thousands of them were wasted consumed in the Wildernesse yet the number of them was not diminished but rather encreased likewise his iustice and truth in that though he chastened the rebellious and refractary against him yet hee kept the promise hee had made to their fathers touching the multiplying of their seed as the starres of heauen Theod. quaest 46 forasmuch as he is able of stones to raise vp children vnto Abraham Mat. 3 9. And to call those things that are not as though they were Rom. 4 17 18. Lastly to shew that as he knoweth perfectly and exactly the number of all that entred into the earthly Canaan so he knoweth the
goe bidde his friends farewell which were at his house and when he had more leysure Christ should be serued So it fared with them that were bidden to the marriage-feast who all with one consent beganne to make excuses the first said I haue bought a peece of ground and I must needes goe and see it another said I haue bought fiue yoke of oxen and I goe to proue them and another saide I haue married a wife and therefore I cannot come Luke 14 18 19 20 Math 22 5. Thus wee see our nature is slow and vntoward to follow the Lord wee shift off and shrinke backe as long as wee can and many goodly excuses our corrupt flesh findeth to linger and put from vs all true obedience to Christ Iesus Faine wee would seeme desirous to follow God to come vnto Heauen but wee are loth to soyle and defile our feete Cant. 5 3 so that we must be violently thrust forward before we will yeeld so sturdy and stubburne our neckes are Ioh. 6 44. Wee see the truth of this in Nicodemus he bare a loue to Christ and a liking to his doctrine but first hee came to him by night for feare of the Iewes Ioh. 3 2 afterward hee waxed more bold in the cause of Christ before the face of the Pharisees and that in the open day thogh he receiued a checke Ioh. 7 50 and lastly he shewed himselfe more constant and zealous in professing himselfe to be one of his disciples in the buriall of Christ The like we see in Ioseph of Arimathea who at the first was a disciple of Iesus secretly Ioh. 19 38 but after declared himselfe manifestly in the costly and honourable buriall of his Master Thus it appeareth that the Kingdome of Heauen is like a graine of mustard seed which is one of the least of all seeds Matthew 13 31 and that the Elect themselues are brought on by small degrees their handes hang downe their knees are weake they goe halting and limping and quickly turne out of the right way they hang off and on a great while they meete with many lettes and incombrances both at home in themselues and abroad in others And albeit for further proofe and certainty of this point it were sufficient to send euery man that knoweth what true vocation and conuersion meane home to his owne dores to examine his owne heart yet consider I pray you briefly the heauenly calling of Saint Austine as it is testified by himselfe in his bookes of confession For when God beganne to speake to his conscience hee felt a world of tentations he was tossed and troubled with infinite combates and conflicts betweene the flesh and the spirit Lib 8. confess cap. 1. 2 7. betweene God drawing on the one side and the flesh the world and the diuell holding backe on the other part His pleasures past presented themselues before his eyes and hee thought hee might prolong the time at length he beganne to breake through this army of enemies and to speake vnto God after this maner Et tu Domine vsque quo qâ—am dâ—u quam â—iu cras cras quare non modo O Lord how long wilt thou suffer me thus how long how long shall I say to morrow and to morrow why should I not doe it now why should there not be an end of my filthy life euen at this houre Then hee was bidden to take vp and reade in the Scripture after which followed his wonderfull and finall conuersion ioyned with much weeping and lamentation This difficulty the Apostle found in his practice that when hee would doe good hee was so yoked that euil was present with him he did delight in the Law of God concerning the inner man yet he saw another law in his members rebelling against the law of his minde and leading him captiue vnto the law of sinne so that he did not those things which he would but the euilsi which he would not he did Rom. 7.21 22 23 29. This should teach vs to call vpon God by earnest prayer that we may receiue of him the presence of his grace the assistance of his Spirit that wee may ouer-stride all doubtes and difficulties that would stay vs and so entangle vs in the snares of sinne Let vs vse all holy and lawfull meanes to strengthen our faith that we may proceede from faith to faith and grow in the graces of God vntill we come to be perfect men in Iesus Christ And let vs not doubt of our calling when we see to the griefe of our hearts and the discomfort of our soules such wants and weakenesses in vs it is not otherwise with vs then with all the faithfull but let vs striue and fight against these lettes which would withdraw our mindes from God and take heede wee quench not the Spirit nor grieue him by whom we are sealed vnto the day of redemption 1 Thessalon 5 19. Ephes 1 30. And although Satan and the world make neuer so much suit vnto vs to entertayne the pleasures of sinne which are but for a season and sing neuer such sweet songs to enchant vs and lull vs asleepe in carnall security let vs stoppe our eares and strengthen our hearts against such lusts as fight against the soule Wee see sundry persons after theyr calling by the preaching of the word and after a long profession of the faith to turne backe againe as the dogge to his vomit 2 Peter 2 22 Prouerb 26 11. 2 Timoth. 4 4 some to theyr vaine company others after the loue of the world the lusts of the flesh the cares of this life and grow to bee more filthy and prophane then they were before Let vs take heed of such dangerous examples their doings are euill theyr fall is fearefull theyr end wil be more fearefull without repentance and practising of their first workes Fourthly we see the people of God before Vse 4 they could enter into the land of Canaan were constrayned to buckle and encounter with sundry enemies the Amalekites the Canaanites the Amorites the Bashanites the Midianites and sundry others Exodus 17 8. Numbers 21 1 and 31 1 2 c. all which in the end they subdued so that not one of them was able to looke them in the face Thus it fareth with all the faithful in this life As soon as wee enter into the race of Christianity by and by we must expect many and sundry enemies that crosse vs in the way some secret that seek to vndermine vs some open that with all violence flye vpon vs and driue against vs both seeke to ouerthrow vs yea such as before our calling seemed our friends and familiars now beginne to reiect and renounce vs now fall to nod the head at vs and to set themselues against vs because it seemeth strange to them that wee runne not with them into the same excesse of riot and therefore they speake euill of vs which shall giue account to him that is ready
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