shall be put to death 39. All that were numbred of the Leuites which Moses Aaron numbred at the commandement of the Lord throughout all their families all the males from a moneth old and vpward were twenty and two thousand Wee haue already handled the numbring of two of the families that haue their foundation in the sonnes of Leui to wit the Gershonites and the Kohathites Now followeth the third and last that is the Merarites touching whom we are to consider sundry particular points as we haue done in the two former diuisions For first the families descended of Merari are named which are two the Mahlites and the Mushites verse 33. Secondly the number of persons the summe of them according to the number of all the males from a moneth old and aboue was sixe thousand two hundred verse 34. Thirdly the Ouerseer or Superintendent of them all was Zuriel the sonne of Abihail Fourthly the place of their abode in the host was on the North-side of the Tabernacle verse 35. Lastly the office and function committed vnto them was the woodworke and the rest of the instruments These things were committed to their charge and custody Hitherto wee haue handled the numbring of this Tribe simply considered in it selfe according to the particular families of it now let vs obserue how it is concluded In this conclusion set downe in the two last verses of this diuision we are to marke two points first the persons that went before the Arke of the Couenant on the East-side secondly the totall sum of the whole Tribe is reckoned vp The persons that were to pitch on the fore-front of the Tabernacle toward the East are these both Moses himselfe as the chiefe Captaine Commander ouer the whole and also Aaron with his sons the Priests ministring vnto God and his Church whereunto is annexed a certaine prouiso that none should dare to thrust himselfe into their office verse 38. Secondly the totall sum of all the former particulars is brought together and the accounts cast vp which are said to amount to two and twenty thousand v. 39. Out of which generall number must be deducted the Priests and the first borne of the Leuites themselues for otherwise the whole Tribe of Leui consisting of the Priests and such as are called by the common name of Leuites amounted to the number of twenty and two thousand and three hundred soules Verse 33. Of Merari was the family c. In this diuision we see more plainely and particularly that which was in part noted before namely the seuerall mansions and situations that these Leuites had about the Tabernacle which being the place of Gods publike seruice they compassed it round about that they might not be farre from any of the people of God but alwaies resident among them The Gershonites pitched behinde the Tabernacle westward verse 23. The Kohathites pitched on the south-side of the Tabernacle verse 29. The Merarites pitched on the north side of the Tabernacle verse 35. Now lest any part should be left vnfurnished and vnprouided Moses and Aaron and his sonnes are commanded to take vp the fore-front of the Tabernacle and to pitch on the East-side GOD might haue put and placed all the Leuites in one corner of the host if it had pleased him but in great mercy both toward the Leuites and people they are seated in the middest of the army and charged to compasse the Tabernacle round about to the end they might serue the better for giuing direction and instruction indifferently to all the rest of the Tribes that were to vse their Ministery Thus we see that neither the Teachers were constrained to go farre to their hearers nor the hearers to take any tedious iourney to their Teachers This teacheth vs that God will haue euery part of his people taught Such is the goodnesse Doctrine 1 of almighty God God wil haue all places and people taught euen the smallest that he will haue none of his seruants vntaught how small soeuer the places be how meane soeuer the persons be None are too high in regard of their great places none are too low in regard of their obscure callings none are too good to be taught whatsoeuer their degrees be We see this most euidently in the Tribe of Leui it selfe To what end and purpose were they diuided in Iacob and scattered in Israel Gen. 49 Gen. 49 7 but that all the Lords people might be instructed from the highest to the lowest and haue their portion in due season alotted vnto them of God This is giuē as a commendation of the Leuites and of Iehoshaphat that sent them 2 Chron 17 9. They taught in Iudah and had the booke of the Law of the Lord with them and went about throughout all the Cities of Iudah and taught the people This we see in the Apostle Paul writing to the Ephesians and setting downe the notable fruites and ends of the Ministery of the word Eph. 4 13. He gaue some to be Apostles some Prophets some Euangelists some Pastours and Teachers Till we all meete together in the vnity of faith vnto a perfect man and the measure of the age of the fulnesse of Christ Touching the practise of this duty we haue a notable example in Christ our Sauiour in many places of the Euangelists Luke 8 1. It came to passe afterward that he went throughout euery City and Village preaching and shewing the glad tydings of the kingdome of God and chap. 13 22. He went through the Cities Villages teaching and iournying toward Ierusalem The like we reade of the twelue Apostles who walked in the steps of their master going through the Townes preaching the Gospel and healing euery where Luke 9 6. So also it was with the seuenty Disciples the Lord sent thē two and two before his face into euery city and place whither he himselfe would come Luk. 10 1. Seeing then the Priests and Leuites Christ his Disciples went about through all the Citties of Iudah published the Gospel in euery city and village preached euery where and went into all places we conclude that it is the ordinance of God that all places great and small all persons high and low all congregations bigge and little should haue the word of God established and setled among them Reason 1 This will be made plaine and cleere vnto vs by diuers reasons First consider with me the titles that are giuen vnto God in the Scriptures He is worthily called the King of his Church and the Lord Master of his house-Is not he the Shepheard of Israel that leadeth Ioseph like sheepe Psal 80 1. Will a Shepheard that hath any care of his Sheepe or any loue vnto them looke vnto some of them and not to all Or will he not rather if any be gone astray Lu. 15 4 5 6. leaue ninety and nine in the wildernesse and seeke that lost one vntill he finde it So is it the will of our Father that is
the world to be adopted thorough Iesus Christ according to the good pleasure of his will to the praise of the glory of his grace wherewith he hath made vs freely accepted in his beloued as the Apostle teacheth writing to the Ephesians chap. 1 5 6. 1 Pet. 1 2. Thus the Church is builded vpon the vnmoueable rocke that cannot bee shaken The foundation of God remaineth sure hath this seale The Lord knoweth who are his 2 Tim. 2 19. Now let vs see what vses wee may rightly Vse 1 conclude out of this doctrine thus confirmed First we learne from hence that the opinion of those is condemned that bring in vniuersall grace vniuersall election of euery one vniuersall redemption of euery one and vniuersall vocatiō of euery one to the sauing knowledge of the Gospel For whereas the Church is as it wore the Parke of God impaled in from other waste Land or rather the Paradise of God wherein the wilde beasts of the Forrest may not enter this Doctrine pulleth vp the Pale and taketh away the enclosure laying it in common and ioyning it to the rest of the wildernesse The people of God are the little flocke in respect of the world Luke 12 32. We see frō the beginning of the world there was a difference and distinction betweene the sonnes of God and the sonnes of men Genesis chapter 6 verse 1 betweene the Iewes and the Gentiles betweene the circumcised and the vncircumcised betweene the people of God and those that were no people of his being out of the couenant To some God giueth faith to other he giueth not faith For all haue not faith 1 Thess 3 1. Therefore our Sauiour Christ saith Many are called but few are chosen Math. 20 16 and hee chargeth his Disciples when he sent them out to Preach not to goe into the way of the Gentiles neither to enter into the City of the Samaritanes Math. 10 5. and he sheweth that it is not giuen to euery one to know the mysteries of the kingdome of God Mat. 13 11. So the Apostles in spreading abroad the glad tydings of saluation and working the conuersion of the Nations to whom they were sent to preach the Gospel are commanded to remaine certaine yeares in some Cities because the Lord had much people in those places and when they were entring into other Cities the Spirit suffered them not to publish among them the way of saluation Acts 16 7. Act. 18 10. Vse 2 Secondly we must looke for a full and perfect separation of the Elect from the Reprobate of the sheepe from the goats of the vessels of mercy from the vessels of wrath when the Lord Iesus shall breake the heauens and come to iudge the quicke and the dead Indeed here is some separation made by the fan of his word by the power of the keyes by the fire or furnace of affliction yet still the chaffe is mingled with the wheate the Tares with the Corne bad fish with the good the hypocrites with the faithfull and true beleeuers But when Christ shall come with thousands of his Angels and the heauens be dissolued The bookes shall be opened and things hidden in darknesse shall be disclosed Reuel 20 12. Here a beginning is made but then shall be an absolute perfection and consummation of this separation This is opened vnto vs by the Euangelist Mat. 25 31 32 33. Seeing this separation shall come what manner of men ought we to be in all holinesse of life and conuersation Let vs search and try our owne wayes and turne vnto the Lord with all our hearts that when Christ shal appeare at the great day of the haruest and solemne season of separation we may be found good Corne and not be blowne away by the voyce of his mouth whē he shall blow the chaffe into vnquenchable fire where shall be weeping and gnashing of teeth But if we be not heere separated from the sinnes and corruptions of the wicked whē God separateth the soule and body we shall be separated from the comfortable presence of God we shall remaine with the diuell and his angels for euer neuer to be separated and sundred from them Vse 3 Thirdly this giueth good assurance and comfort vnto them that God will heare their prayers and respect them in their miseries For seeing they are his chiefe treasure Exod. 19 5 6 albeit all the earth be his seeing they are a kingdome of Priests and an holy Nation he will not see them want and stand in need of any thing which hee knoweth to serue for his owne glory and their good This is that vse which Salomon remembreth in his prayer at the dedication of the Temple 1 Kings 8 52 53. Let thine eyes bee open vnto the prayer of thy seruant and vnto the prayer of thy people Israel to hearken vnto them in all that they call for vnto thee for thou didst separate them to thee from among all the people of the earth for an inheritance as thou saidst by the hand of Moses thy seruant when thou broughtst our fathers out of Egipt O Lord God whereby we see that the consideration of the deere account estimation that God hath of his Church separating it to himselfe and calling it out of the world ought to moue vs with boldnesse to draw neere to the throne of grace and to comfort vs with assurance to be heard in our necessities For what can God deny vnto vs that hath giuen vs him selfe Or what can we want that know the loue of God toward vs before wee were Wherefore whensoeuer we are brought into any affliction and stand in need of helpe let vs be mindfull of the mercies of God toward vs and assure our selues that he which hath separated and sanctified vs from our mothers wombe will perfect his owne worke that he hath begun finish it vnto the day of Christ Lastly we must know that it is our duty to Vse flye from all vngodlinesse and worldly lustes and to haue no fellowship with the vngodly nor the vnfruitefull works of darknesse Tit. 2 12. This indeed is pure religion vndefiled to keep our selues vnspotted to the world This the Apostle Paul vrgeth 2 Corin. 6 14 15 16 17 18. Wee know that a little leauen leaueneth the whole lumpe One rotten sheepe infecteth a whole flocke One leaper spreadeth the difease further to the hurt of sundry other Now there is no leauen like to the leauen of sin 1. Cor. 5.6 no infection comparable to the infection of sin no leaprosie so deadly and dangerous as the contagion of sin which bringeth danger and destruction to soule and body Therefore we must not ioyne our selues with the vngodly seeing wee are an holy people to the Lord our God he hath chosen vs to bee a precious people vnto himselfe aboue other people that are vpon the earth Wee are a chosen generation a royall Priesthood an holy nation a people set at liberty that we should shew forth
and had praied with fasting they commended them to the Lord on whō they beleeued Acts 14 23. Likewise the Apostle left Titus in Crete that he should set in order the things that are wanting and ordaine Elders in euery City as hee had appointed him Titus 1 5. Thus we see what the practise of the holy Apostles was toward the Churches which they had planted so that in all kingdomes and Countries and Congregations conuerted to the true faith the ministery of the word must bee firmely established well seene vnto and regarded both to bring them to God and to settle them in God and to continue them with God that they may abide his for euermore Reason 1 Let vs search into the reasons heereof for the confirming of vs farther in this truth First a certaine and setled ministery is an euident signe and token that God hath a Church and people to be wonne and begotten by the precious and immortall seed of the word which is the seed of regeneration and by their ministry whom he sendeth and sanctifieth to teach them in the truth Where he will haue much labour to be bestowed and more planting watering to be vsed then in other places hee hath much people to be gained and gathered vnto him where he will haue little paines bestowed there he hath a small people and a little company to be saued Where he will haue no teaching he hath no Church to be collected and conuerted vnto the faith When Paul had preached the Gospell planted a church at Corinth and was ready to haue departed The Lord spake vnto him in the night by a visian Acts 18 9 10. Be not afraide but speake and hold not thy peace for I am with thee and no man shall set on thee to hurt thee for I haue much people in this City Hee must labour more plentifully and aboundantly among them because God had a greater people in that place On the other side where he would not haue them exercise their ministery it is a signe and token he hath no people there No labourers no corne no haruest men no haruest no shepheards no flocke Hence it is that when they had gone throughout Phrygia and the Region of Galatia they were forbidden of the holy Ghost to preach the word in Asia and after they were come to Mysia they assaied to go into Bithynia but the Spirit suffered them not Acts 16 6 7. Thus we see that a standing ministery is a signe of a Church and where the word is not there is no Church Reason 2 Secondly without the light of the word the people remaine in darknesse and cannot see they grope at noone dayes and know not what they doe as it was in Egypt when the plague of palpable darkenes was sent among them they saw not one another neyther arose any from his place Exod. 10 23. Thus it fareth with those that want the light of the candle or the shining of the Sunne of Gods word among them they lye vnder one of the most heauy plagues that can be but whē the word is sent vnto them they haue a great light to direct them in their waies according to the saying of the Prophet Esay 60 2 3. The darknesse shall couer the earth and grosse darknesse the people but the Lord shall arise vpon thee and his glory shall be seene vpon thee and the Gentiles shall come to thy light Kings to the brightnesse of thy rising Such then as haue not the ministery of the word are as a crew or company of infidels as an heard of brute beasts and cattel that are running on heapes to their destruction or like to those swine of the Gadarens into which the diuels entred at the permission of Christ so that they ranne violently downe a steepe place into the sea and perished in the waters Math. 8 32. Thirdly the necessity of a ministery is so Reason 3 cleere and euident that all the Gentiles had their Priests and Prophets that attended on their prophane and superstitious Altars and it was their first care to establish a religion such as it was among them This were easie to be shewed by the testimonies of antiquity out of all histories and records to haue beene obserued in all places at all times among all people After that Rome was builded and a sufficient people assembled in it immediately they established the worship of their gods indeed a false worship of false gods but therby they testified their great deuotion and theyr seruice and sacrifice done vnto them so that they erected a Colledge pontificall Plutar. in vita Numae ordained Bishops and instituted an High-Priest to haue authority ouer their Ceremonies and Lawes Virgil. Eglo 3. From hence commeth the saying in the Poet A Ioue principium that is Let vs make beginning with GOD. But to omit these wee see how Ieroboam that made Israel to sinne setting vp his two Calues appointed his Priests to attend at them Ahab and Iezabel had their idolatrous Chaplaines many Prophets of the groues 1 Kings 18 19. The colony brought from Babylon and placed in Samaria are saide to make a mixture of religion and to make vnto themselues of the lowest of them Priests of the high places which sacrificed for them in the houses of the high places 2. Kings 17. 2 King 17 32. Thus we see that among the very infidels No Priest no religion If it were thus among them who saw darkely and were without the true light of the Scripture much more ought wee to learne it that haue beene taught better things and haue the sure word of the Prophets to guide vs. Fourthly such is our frailety and weakenesse Reason 4 that notwithstanding wee liue vnder a setled ministery and haue giuen our names to the faith and haue yeelded some obedience to the truth yet we are ready to start back againe For as the body is prone to pine away without supply of daily food so are our soules ready to perish being destitute of the heauenly Manna of the word of God The wise man saith Where is no vision the people perish but hee that keepeth the Law happy is hee Prou. 29 18. The preaching of the word is the ordinary meanes of saluation and therefore without it the people perish The people of Zabulon and Naphtali were in the shaddow of death vntill Christ came among them and was reuealed vnto them Math. 4 15 16. The Prophet teacheth that the people are destroyed for lacke of knowledge Hos 4 6. When Moses was absent from the host of the Israelites onely forty daies they fell into idolatry worshipped the Calfe Exod. 32. So where the Minister and ministery of the word is wanting there for the most part no euill is wanting but swarmes of drunkards adulterers swearers theeues lyars and all kinde of impieties doe abound and ouerflow These are alasse too rife where the word is taught diligently and published in season and out
them might flourish also If they had bin grieuously afflicted the Church must also haue tasted of the same cup in some measure Thus were the people of God commanded to pray for the peace of Babylon the place whither they were carried captiue which was giuen them as a Sanctuary and place of retire Ier. 29. Ier. 29 7 Seeke the peace of the City whither I haue caused you to be carried away captiues and pray vnto the Lord for it for in the peace thereof shall ye haue peace God giueth the Infidels prosperity and blesseth them with an extraordinary peace howbeit hee respecteth the good of his Church therein Lastly herein we are to consider also the iustice of God For the Lord purposing to execute his iust iudgments vpon the Kings of the earth for their idolatries oppressions violences tyrannies murthers adulteries and such like impieties hath raised vp from time to time some to serue him in the execution of his high iustice against them punishing those that are euill by others as euill as themselues For this cause to make way for the accomplishment of his decrees hee maketh some Nation to grow strong and mighty as the oakes of the forest and to flourish for a while as the Cedars in Libanus that he may vse employ them as a staffe in his hand to chastise the rebellions of the vngodly and when he hath poured out his wrath vpon them and executed his indignation to the full he casteth the rod into the fire raiseth vp another for the consuming of them The Assyrians The foure Monarchies ouerthrowne one another the first Monarchy of the world ruled in a manner all Nations for many yeares After them arose the Persians who subduing the Assyrians obtained the Monarchy and reigned likewise a long space many Kings succeeding one another in that royall seate Then came the Grecians who preuailed against the Persians as they before had done against the Assyrians made themselues Monarches and masters of them and almost of the whole world Last of all all these being cut downe and so grubbed by the rootes that the place of many of them is no more to be known the Romane Empire abolishing the former succeeded in the souereignty possessed the dignity first in Rome and after in Constantinople Thus the sword of one hath bin drawne out against another al hath bin ruled by the iust iudgment of God to punish those that neither loued nor imbraced the truth The like we might say of Tamerlane the Tartarian the scourge or God terrour of the world he was raised vp of God and had his time who whipped the Turks by him as they had serued others All these horrible tyrants prospered in the world but it had a sudden end because it was neuer wel grounded But to leaue them and to come home to our selues let vs learne what maketh vs to prosper what shall make our names great and our families to flourish when all other shall wither as the grasse that to day is greene and to morrow is cast into the Ouen it is the imbracing of true religion Bethlehem was in it selfe little among the thousands of Iudah â—ich 5.2 â—ath 2 6. yet it was notwithstanding exalted and aduanced because out of it came Christ to rule his people Israel The Temple of Salomon was of wonderfull glory and renowne yet the Lord telleth the people after their returne out of captiuity that the glory of the second Temple â—ag 2 9. euen of that latter house should be greater then of that former and in this place he would giue peace by him that is the Prince of peace In like manner hee telleth Iosua that if the book of the Law depart not out of his mouth but that he meditate therein day and night obserue to do according to all that is written therein then hee shall make his way prosperous and shall haue good successe in al his enterprises â—osh 1 8. Do we then desire to be happy Do we wish blessednesse Labour to bee truely religious and to haue the power of godlinesse dwelling in thy heart Aduance it And it shall aduance thee Prou. 4 8. and â— 4. it shall bring thee to honour when thou dost imbrace it This is the way to finde fauor and good vnderstanding in the sight of God and man As for others that make a mocke of religion and doe not chuse the feare of the Lord that neuer regard to set it as a precious plant in their soules and in their houses they may peraduenture builde their nests on high for a time and make their children great vpon earth for a season but in the end their names shall consume as dung their roote shall bee rottennesse and their bud as dust that is suddenly blowne and borne away with a violent winde Vse 3 Thirdly must the ministery be established among all people vnder heauen Then let euery one of vs be careful for our parts to plant it among vs and to bring it home to the places of our abode In the most corrupt and ruinous times of the Church the people were carefull of this duty Micha in the booke of Iudges is saide to haue entertained and maintained a Leuite to instruct him and his family and said Now I know that the Lord will do mee good seeing I haue a Leuite to my Priest Iudg. 17 13. It is noted in the Acts of the Apostles that when Paul and Barnabas were come to Salamis they preached the word of God in the Synagogues of the Iewes they had Iohn also for their Minister Euery place therfore ought to haue their proper Pastour as euery flock their Shepheard and euery City their watchman Dauid was carefull aboue all Princes to settle good order among the Leuites that God might be serued and the people edified He diuided them into certaine orders Acts 13 5. 2 Sam. 6.2 1 Chr. 23 6. that so their labors might be equally indifferently diuided for the benefit of all persons He was zealous in bringing home the Arke of God Iehosaphat sent out Leuites to instruct the people This is a duty that doth neerely concerne vs our families not onely to be content to heare it abroad and to resort to it in other places but to ioyne together to bring it home to our owne doores or parishes that we may haue prouision of food our selues and not be driuen to seek for it elsewhere A point wherin alas we are too carelesse and thereby make little conscience to seeke after knowledge For how many thinke themselues discharged froÌ„ hearing the word and attending to the ministery of it because they haue not the word ordinarily taught among them If it were setled among them they could be content to giue the Ministers the hearing but if they haue it not they neuer thinke it any part of their duty to resort to the places where they may be instructed 2 Kin. 4 23. as
so often as they prophane the Lords Sabbaths that so they might call it a delight to consecrate it as glorious to the Lord and learne not to follow their owne pleasures and pastimes nor to speake their owne words therein Verses 7 8. They shall keepe his charge and the charge of the whole Congregation c. Hitherto of the meaning of the words let vs now come to the doctrines arising from hence We see in this diuision that Aaron and his sonnes beeing consecrated to the office of the Priest-hood haue also the Leuites giuen vnto them to helpe them in that holy calling Moses is commanded to present them before Aaron the Priest that they may minister vnto him and all this is done by the authority and appointment of God Moses was a great Prophet to whom God spake face to face like vnto whom arose none before him nor yet after him neuerthelesse he durst not presume to do this vntill hee had receiued commission from God From hence we learne that God hath sole Doctrine authority to ordaine the Officers and the Offices of his Church It belongeâ— to God aâ—â— to appoinâ— Officers and Offices of â— Church No ministery is allowed and approued but that which hath warrant and direction from God We see this in the setting apart of the Tribe of Leui among all the rest to this office Leuit. 8. verse 2. The Lord saide vnto Moses Take Aaron and his sons with him and the garments and the annointing oyle c and Deuter. 18 verse 5. Exod. 29 4. The Lord thy God hath chosen him out of all thy Tribes to minister in the Name of the Lord him and his sons for euer This truth is noted oftentimes in the new Testament In the conference betweene Iohn Baptist and the Pharisies when he said plainely he was not that Christ nor Elias nor a Prophet they replied Iohn 1 25. If thou bee neyther Christ nor Elias nor of the Prophets why baptizest thou This had beene a weake argument and an vnlearned question if Iohn might haue executed some other function theÌ„ that which was ordinary in the Church and instituted of God Hence it is that the Baptist to establish his speciall calling and extraordinary function alledgeth the word of God Marke 1 verse 1 2.3 I am the voice of one crying in the wildernes Make straight the way of the Lord as saide the Prophet Esaias So that both ordinary and extraordinary offices haue their allowance out of the high Court of heauen When Christ asked the question concerning the baptisme of Iohn whence it was Whether from heauen or of men Math. 21 15 he meant thereby to confirme his ministery In like manner when he was teaching in the Temple the chiefe Priests and Elders of the people came vnto him and said Math. 21 verse 23. By what authority doest thou these things and who gaue thee this authority declaring that no man ought without authority and commission from God to execute any function in the Church so that no man should take this honour vnto him but he that is called of God as Aaron was We see then by the whole practise vnder the law that the Ministers thereof both ordinary and extraordinary had their calling from heauen not from the earth from God not from man And in the new Testament the Apostles had their calling from Christ â—th 10 1. Hee chose them he sent them out to him they gaue an account Hee appointed the seauenty Disciples and sent them two and two before his face into euery City â—k 10 1. Luke 10 verse 1. And when he led captiuity captiue he gaue Pastours and Teachers for the worke of the Ministery Eph. 4 verse 11. When a new Apostle was to be chosen in the roome of Iudas who purchased a field with the reward of iniquity and falling headlong he burst asunder in the midst and all his bowels gushed out Peter alledgeth vnto the Church the word of God It is written in the booke of Psalmes Let another take his charge or office â—l 109.8 â—s 1 20. Albeit then the callings of the Ministery be executed by men and the Ministers that were to continue in the Church were chosen by men like to themselues yet the Office is of God so that as it was not lawfull to bring in any strange doctrine so it was not lawfull to teach the true doctrine vnder the names and titles of any other function then was instituted by God He that hath set downe the doctrine hath also set downe the Teachers of the doctrine hee that hath appointed what shal be taught hath also appointed who shall teach it and deliuer it to his people This is taught vnto vs by sundry reasons Reason 1 First obserue with me the types that the scripture vseth to expresse this point I will name these three for example the Arke the Tabernacle and the Temple The Arke was a liuely figure of the Church all that were out of it were drowned in the waters God leaueth nothing to mans wisedome or pollicy though neuer so wise or righteous but he appointeth to Noah the matter and forme the length and breadth and height of the Arke the wood and seuerall sorts of it Gen. 6 14 and as GOD would haue it builded so he appointeth the builder In the worke of the Tabernacle the Church is more expresly shewed â—xod 31 3. God stirred vp the spirits of those that should bee the workmen and left nothing to the will of Moses but set downe the pinnes the snuffers the boards the barres the hangings and the vessels all was finished according to the patterne that hee had seene in the mount where he talked with God Exod. 39 42. Heb. 8 5. Likewise touching the Temple which came neerer to the times of Christ Salomon was appointed to build an house to God who did nothing in it Chr. 24 19. Chr. 29 25. either touching the building of it or the vessels in it or the beauty of it but according to the forme and fashion that was enioyned him Againe the titles whereby the Ministers Reason 2 are called and the names whereby they are named doe enforce the acknowledgement of this truth they are called sometimes the seruants of God sometimes the builders of his house sometimes the sowers of his ground sometimes the watchmen of his City sometimes the Captaines of his host sometimes the Shepheards of his flocke and sometimes the Stewards of his family Shall the seruant attempt any thing of his owne head and exercise dominion without the appointment or contrary to the appointment of his master It is noted to the commendation of Moses that he was faithfull in al his house as a seruant to him that appointed him Heb. 3 5. The Ministers are builders and the people are Gods building 1 Corinth 3 9. It is in God therefore to make choise of the builders and to lay the whole plot before them They are the seedmen
precepts and examples to teach vs the way wherein we are to walke Lastly we must haue the doctrine of the Scriptures plentifully dwelling in vs not in the mouth but seated in the heart that we may be able to stand in the truth to continue vnto the end to rise vp being fallen We are euery houre subiect to be tempted of the diuell his tentations are many and strong hee is an expert and experienced captaine he looketh where we are weakest he is a spie that commeth to search and see the nakednesse of our soules And therefore we must be able to draw out the spirituall sword put into our hands vpon euery occasion that we may put him to flight This is the way to resist him this is the way to ouercome him Iam. 4. We haue the example of our Lord Iesus Christ the head of his Church he said It is written he handled this sword at euery tentation Math. 4 4. to teach vs to furnish our selues plentifully with the doctrine thereof that so we may remember to apply the same to euery present purpose 17. And these were the sonnes of Leui by their names Gershon and Kohath and Merari 18. And these are the names of the sonnes of Gershon by their families Libni and Shimei 19. And the sonnes of Kohath by their families Amram and Izehar Hebron and Vzziel 20. And the sonnes of Merari by their families Mahli and Mushi these are the families of the Leuites according to the house of their fathers Hitherto we haue spoken of that numbring of the Leuites which is generall the particular followeth which is both propounded and concluded the former beginning heere continueth to the end of the 37 verse the latter is comprised in the 38 and 39 verses This particular reckoning vp of the Leuites is perfourmed by setting downe such sonnes or issue as were begotten immediately of Leui himselfe then such as descended of his sons and lastly such as proceeded of his sons sons The sonnes of Leui were three in number Gershon Kohath Merari Gen. 46 11. Exod. 6 16 These are described according to the number of their families so that of Gershon came two families the Libnites and the Shimeits Of Kohath came foure families the Amramites the Izeharites the Hebronites and the Vzzielites Of Merari were spread two families the Mahlites and the Mushites In this diuision is laid downe before vs a description of the genealogy or generation of the Tribe of Leui by their names and by their families wherein is set downe both what children Leui had and what were his childrens children insomuch that many did spring and spread themselues as branches out of that roote This we also finde set downe afterward chap. 26 Numb 26 â— and in other places of the word of God and yet it may seeme vnto some very vnprofitable and to minister little or no instruction at all to the Church of God Besides the Scripture speaking of Genealogies doth oftentimes cal them endles and fruiteles and brand them with this note to minister occasion of strife and contention rather then of godly edifying which is in loue 1 Tim. 1 4 and Tit. 1 4 and 3 9. But we must know that the Apostle condemneth not all Genealogies All Geneâ—gies not coâ—demned forasmuch as the Scriptures are full of them and the Iewes kept publike and priuate records of their tribes and families Numb 1 18. Nehem. 7 62. This was obserued vntill the desolation of the City and the Temple Paul was able to proue himselfe of the stocke of Israel Phil 3 5. of the tribe of Beniamin an Hebrew of the Hebrewes by lineall descent if any had doubted of it The first booke of the Chronicles is full of such genealogies so is Ezra and Nehemiah and few historicall books of the old Testament without them Hence it is that the Apostle ioyneth foolish Questions and Genealogies together where he condemneth not the mouing of euery question in handling the word or conferring of it for both Christ asked his Disciples many things Mat. 16. and there are many questions godly and profitable whereof we may enquire and reason which breed sound knowledge wholesome instruction and fruitfull edification to the hearers He is marked out as with a note of folly that rashly and headily beleeueth euery thing Prou. 14 15. And therefore the questions that are to be suppressed he calleth foolish questions that is idle superfluous vaine and vnnecessary seruing to no vse or profit The same title as a brand set vpon the head of them is to be stretched also to Genealogies foolish genealogies must be staied such as are of no moment such as serue to nourish vaine glory and serue not to the benefite of the faith of the Church But such as the Scripture setteth downe are very profitable sometimes to teach vs the accomplishment of Gods promises sometimes to giue light to other Scriptures sometimes to shew the continuance of the Church from age to age sometimes to discouer the enemies of true religion which often driue it into a corner of the world and sometimes to manifest the true Messiah that the scepter departed not from Iudah till his appearing But to omit this heere we are to consider and to compare the curse of Iacob with the blessings that wee see descend vpon this tribe Simeon and Leui instruments of cruelty in the destruction of the Sichemites haue an heauy curse laid vpon them by their father Gen. 49. Yet God raised out of the same these honourable families and turned the curse into a blessing as he promised to that tribe for their zeale in destroying the idolaters â—octrine 1. â—od chuseth â—eake and â— likely â—eanes maâ— times We learne from hence that God many times chuseth his seruants as his instruments to bring worthy things to passe euen out of low and meane degrees He chuseth weake meanes and vnlikely in the eyes of the world and maketh them his instruments to worke his will This doth Hannah confesse she was contemned and reproched by her aduersarie which caused her in the anguish and bitternes of her soule to pray to the Lord but hauing experience of his mercy toward her she saith The Lord maketh rich Sam 2.6 7 â— and maketh poore he bringeth low and lifteth vp he raiseth vp the poore out of the dust lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the throne of glory So hee dealt with Ioseph he brought him out of prison and lifted vp his head aboue the Princes of Egypt Gen. 41.40 Thus he speaketh to the Israelites Deut. 7.7 8. and putteth them in minde of their naturall condition The Lord did not set his loue vpon you nor chuse you because yee were moe in number then any people for ye were the fewest of all people but because the Lord loued you and because he would keepe the oath which hee had sworne vnto your fathers hath the
it to their consciences that as the Ministery of the word is the ordinance of God and the maintenance of the Ministery is the ordinance of God so such as set themselues with might and maine against it eyther to disanull the preaching of it or to hinder the free passage of it whether it be openly or couertly whether it be directly or indirectly do fight against God prouoke his wrath against them sinne against their owne soules and ouerthrow the saluation of many thousands that might be called and conuerted by it Many damnable hypocrites there are in the world that dare not openly speake against the Ministery of the word and the preaching of the Gospel for then all men would condemne them and be ready to cry shame vpon them all men would paint and point them out with the finger and hisse at them as they goe in the streetes euery one would shunne them as diuelles incarnate Whosoeuer should forbid the Trumpet to be blowne in time of warre would be taken for a traitour and as one that goeth about to betray the army into the hand of the enemy Or he that should forbidde the souldiers to gird their swords by their sides would he not be esteemed to be an hollow hearted friend and secretly to fauour the contrary side So is the case of such as would not haue the Minister cry aloud to lift vp his voice as a Trumpet â—â—y 58 1. and shew the people their transgressions nor to strike at the sinnes of men with the sword of the Spirit they do vndermine the City of God and vtterly betray the cause of religion If wee looke to haue religion prosper we must looke to the Ministery that it be vpholden if we let it alone haue no regard vnto it whether it flourish or decay and suffer euery base and beastly companion to flout at it and insult ouer it wee strike at the heart of religion and giue a deadly blow vnto the cause of God Wherefore they are constrained to put on a vizard and as it were to maske themselues that they may play their parts not appeare in their proper likenesse so that all their quarrell is against the Ministers in outward shew they are made the causes of all diuisions and contentions in the places where they liue preach the word These Sycophants would make the world beleeue that Preachers make debate among men and they know whole townes diuided one against another since they had a teaching Minister so that whereas before they liued loued together as honest neighbours good friends now there is dissention sowen among them and they hate one another as enemies These are they that hold that the dogges are the cause why the sheepe and wolues do not agree whereas if they were tyed vp the whole flock would quickly be a prey to the wolues Thus did Ahab charge Eliah to trouble Israel 1 Kings 18 17. So the Apostles are accused to trouble the City â—â—â—s 16 20 21 while they taught the people If Paul cry out against Diana and the gods that are made with hands and the idolatrous worship done vnto them there will arise no small stirre among those that seemed quiet before â—â—â—s 19 29. forasmuch as Demetrius and the rest of the workemen of like occupation that thriue by such meanes and get their gaine by vnlawfull waies will be full of wrath and fill a whole City with confusion There is a carnall peace which is in the flesh which Christ professeth he came to dissolue disanull Math. 10 34. Thinke not that I am come to send peace on earth I came not to send peace but a sword c. God and the diuell cannot agree together light and darknesse will not be companions the godly and the wicked cannot be at one So theÌ„ the fault of contention is to be laid vpon the wicked and vngodly who fret and rage against the word because it layeth open their filthinesse and bewrayeth their corruptions While darknesse couereth the earth much foule matter is hidden and is not seene but when the day appeareth and the Sunne shineth it can no longer be kept secret for the light 1 Cor. 4 5 â— as the Apostle saith doth manifest all things euen the counsels of the heart But to returne to the point before handled from whence we haue a little digressed to answer the obiections of these cauillers whose mouthes must be stopped who while they take from the Ministers their maintenance do through their sides giue a sore wound to the word it selfe and take away the key of knowledge from the people The wise man faith Prou. 20 25. It is a snare to the man who deuoureth that which is holy Tithes are consecrated vnto God and to his seruice and therefore are not to be applied to common vses or detained from the right owners of them Properly God challengeth them as his owne and he hath assigned them to his Ministers When Belteshazzar abused to common prophane vses the golden vessels of the Temple Dan. 5 2 5â— which Nebuchadnezzar carried away he enioyed not his pleasures long for in the middest of all his iolity came foorth fingers of a mans hand and wrote his destruction vpon the plaister of the wall of his owne Pallace It was sacriledge in Achan to take away any part or parcell of that which was consecrated to God Iosh 7 20. and in the end the Lord found him out and he was stoned It was sacriledge in Ananias and Sapphira his wife to detaine any whit of that which themselues had consecrated vnto God Acts 5 2 3 and might before beene lawfully enioyed yet was that possession a snare vnto them and brought sudden death by the heauy hand of God vpon them O that all Church-robbers and Minister-robbers and Religion-robbers would haue these examples as fearefull spectacles continually before their eyes and be moued thereby liberally to giue that which they cannot conscionably detaine forasmuch as it is an audacious and sacrilegious robbing not of man but of God himselfe It is an infamous crime to be a theefe and a robber but it is much more reprochfull to bee a spirituall stealer Hence it is that the LORD saith by his Prophet Will a man spoile his gods yet ye haue spoiled me But ye say wherein haue we spoiled thee Malac. 3 8. In tithes and offerings Where we see the Lord accounteth it a spoiling of himselfe euen because the right of the tithes and offerings was alienated auerted from the right vse and therby his seruice was greatly prophaned and the edification of the people shamefully hindred If these rhinges will not enter into our stony hearts harder then the adamant if the glory of God which should be more dear then our liues be not precious vnto vs if the destruction of thousands soules for whom Christ dyed be not regarded of vs if the decay of religion and the ruine of the Gospel
their kingdome replenished with good and able teachers and forasmuch as the Apostle would haue Elders chosen by election in euery Citie let all those that are Patrones of benefices and bestowers of Ecclesiasticall liuings looke out godly and learned preachers where there is want that euen small preferments in little Parishes and villages may haue Ministers of more ability then commonly they haue lest euen the blood of them that perish through the ignorance of the one and default of the other be required at their hands If the cure or Congregation be small it is by many thought to be a sufficient cause to bestow it vpon an vnsufficient person and sometimes vpon their porters or other seruants if so be they can in any reasonable or tollerable sort reade English and satisfie the Law they think no more is required at their hands and all this is practised because forsooth it is a little Parish But Christ hath shewed by his owne example that little Parishes are to bee instructed as well as great and wide Cities And if this example cannot teach vs it shall be able to condemne vs of vnfaithfulnesse and of want of mercy and compassion toward the soules of men The Lord put it into the hearts of such as are to dispose the liuings of lesser Congregations to set ouer them such Pastors as may feed them with the bread of life that is with the preaching of the Gospel of the kingdome 40 And the Lord said vnto Moses Number all the first borne of the males of the children of Israel from a moneth old and vpward and take the number of their names 41 And thou shalt take the Leuites for mee I am the Lord in stead of all the first borne among the children of Israel and the cattell of the Leuites instead of all the firstlings among the cattel of the children of Israel 42 And Moses numbred as the Lord commanded him all the first borne among the children of Israel 43 And all the first borne males by the number of names from a moneth olde and vpward of those that were numdred of them were twenty and two thousand two hundred and threescore and thirteene 44 And the Lord spake vnto Moses saying 45 Take the Leuites in stead of all the first borne among the children of Israel and the cattell of the Leuites in stead of their cattell and the Leuites shall be mine I am the Lord. 46 And for those that are to be redeemed of the two hundred threescore and thirteene of the first borne of the children of Israel which are more then the Leuites 47 Thou shalt euen take fiue shekels apeece by the polle after the shekel of the Sanctuary shalt thou take them the shekel is twenty gerahs Exod 30.13 Leuit. 27.25 and 18.16 Ezek. 45.12 48 And thou shalt giue the money wherewith the odde number of them is to be redeemed vnto Aaron and to his sonnes 49 And Moses tooke the redemption money of them that were ouer and aboue them that were redeemed by the Leuites 50 Of the first borne of the children of Israel tooke he the money a thousand three hundred and threescore and fiue shekels of the Sanctuary 51 And Moses gaue the money of them that were redeemed vnto Aaron and to his sonnes according to the word of the Lord as the Lord commanded Moses Hitherto we haue spoken of the numbring of the Tribe of Leui simply without any relation to others Now we are to speake of it comparatiuely For in this place the Leuites are compared with the first borne among the people whom God commanded to be redeedeemed by substitution of the Leuites and appointing of them in their roome This hath two parts First the enumeration it selfe comparing the persons to be redeemed with those that are to succeed them and come in their places to the 44. verse Secondly the manner of matching or equalling of them both whose number was different to wit the Leuites and the first borne by a Pecuniary redemption of those that did amount to more then the Leuites to the end of the Chapter Touching the first we are to consider these particulars first the commandement of God charging Moses to number the first borne that are males among the children of Israel the Leuites being already numbred as we haue heard in the former part of this Chapter from a moneth old and aboue and to take the number of their names and then commanding him to substitute the persons of the Leuites for his seruice and their cattell for the cattell of the first borne Secondly the obedience of Moses to this commandement all the first borne of the males being numbred amounted to the number of two and twenty thousand two hundred seuenty and three The second point is the paralleling or equalling of them both by redeeming the ouerplus of the first borne wherin also we may behold the commandement of God and execution of it by Moses The Lord commandeth the Leuites to succeed the first borne and whereas there were 273. moe of the first borne then of the Leuites he ordaineth that fiue shekels of the Sanctuary should be paid of the people for euery person that was aboue that tribe which money was to be giuen to the Priests The execution of the commmandement followeth in the three last verses wherein we may see how Moses obeyeth in them both for he tooke the redemption money of the people and gaue the money of them that were redeemed to Aaron and to his sonnes according to the word of the Lord. Out of this diuision sixe questions may be demaunded all which we wil runne ouer and briefly dispatch that we may proceed to the doctrine Obiect 1 The first question may be asked how the number of the first borne which came to 22273 surmounted the number of the Leuites which amounted to the number of 22300. For if we consider what Moses hath expressed before in the particular summes of the seuerall families mentioned in this Chapter it may seeme at the first sight that the Leuites were moe in number then the first borne exceeded them by 27. persons For the summe of the family of the Gershonites was accounted to be 7500 persons verse 22. The summe of the family of the Kohathites was accounted 8600. verse 28. Lastly the summe of the family of the Merarites was said to be 6200. The totall summe of these three particulars amounteth to 22300. whereas the first borne amounted onely to 22273. â—nswer I answere this difference is onely in shew and not in substance for in the family of the Kohathites the Priests also were comprehended and the first borne of the Leuites so that whereas the number of these amounted to three hundred the Leuites are rightly said to be two and twenty thousand verse 39. and the first borne among the Israelites to be two and twenty thousand two hundred seuenty and three Obiect 2 Secondly the question may be asked how the money commanded to be
the Church Hymeneus and Alexander 1 Tim. 1.13 â— concerning the faith made shipwrack are deliuered vp vnto Satan that they may learne not to blaspheme The Apostle commandeth the Church of the Corinthians to purge out the old leauen that is 1 Cor. 5.7.13 as it is expounded afterward in plaine words put away from your selues that wicked person Wherein he alludeth to the law of Moses such as were to eat of the Passeouer were bidden to put leauen out of their houses Exod. 12.15 â— 23.18 and 3â— 25. and to prouide that no leauened bread were found among them The Israelites were not to kil the Passeouer before they had rid their houses of it It was not enough for them not to vse or not to touch leauened bread but they were charged to remoue it from them and then they should be sure not to be partakers of it nor to be tempted by it to eate thereof To these euident proofes it were easie to adde sundry other but these are sufficient to shew vnto vs that open and obstinate sinners are not to be fostered in the Church but to be put out of it The reasons heereof are diuers and that in Reason 1 diuers respects both in respect of God and in respect of the Church and in respect of the offenders themselues First it would be reprochfull to God and his sonne Iesus Christ if they that leade a wicked and wretched life should be admitted freely to his Table as if his people were a coÌ„pany or conspiracy of prophane persons Col. 1.24 whereas the Church is the body of Christ If then his body should consist of such filthy loathsome stinking members the reproch of it would redownd vnto the head The Apostle telleth the Iewes that the Name of God is blasphemed among the Gentiles through them Rom. 2.24 If then wicked men should be suffered and cherished in the Church the enemies of the Gospel would take occasion thereby to blaspheme the Name of God as if the Christian faith did either make men wicked or did winke at wickednesse or did encourage them to liue wickedly Secondly by continuall company with the Reason 2 wicked the godly are corrupted We are all prone to euil as Adam to lay hand on the forbidden fruite we are ready to goe out of the way and when we haue euil examples before our eyes we soone take the occasion that is offered as when fire and to we come together This reason is vrged by the Apostle 1 Cor. 5 6 7 11. Your reioycing is not good know ye not that a little leauen leaueneth the whole lumpe There is danger to the rest of the Church to retaine among them euill men It is a meanes to spread sinne abroad into euery part vntill the whole body become abhominable and therefore it is better that one member be cut off then that the whole body of the Church should perish The offender then is to beare the punishment of his sinne that the rest may be kept from sinning Thirdly they are to be cut off to the ende Reason 3 that such as are wicked liuers may begin to be ashamed of themselues and their wickednesse It is profitable to themselues that their vngodlinesse should be punished that they by the feeling of Gods chastisement may awake out of their sleepe who by sufferance winking at their sinne would grow more obstinate This is the reason set downe by the Apostle in many places The incestuous person that had committed such fornication as is not so much as named among the Gentiles must be barred and banished from the city of God and deliuered vnto Satan for the destruction of the flesh that the Spirit may be saued in the day of the Lord Iesus 1 Cor. 5 5. We must haue no company with scandalous liuers that they may bee ashamed â—â—ess 3 14. In like manner also heretickes must bee proceeded against and cast out by the highest censure that they may learne not to blaspheme Before we come to the vses let vs answer Obiection 1 a few obiections thereby to cleere this point which hath beene gainsaied and contradicted by many First there is obiected against it the Parable of Christ Math. 13 30. touching the tares where the housholder commandeth his seruants to suffer the tares and wheat to grow together vntill the haruest that is the end of the world verse 39. then shall the tares be gathered and bound in bundles to be burned but the wheat shall bee gathered into the barne This they expound as if Christ should command the Ministers not to excommunicate any of the wicked but to tollerate them together with the godly But this were to make Christ to speake with two tongues â—er and to vtter things contrary one to another for in the 18. chapter of that Gospel he doth expresly command it to be practised Besides we are not to sift euery part of a Parable but to mark the scope Now his purpose is not to set downe the duty of the Ministers but to comfort all the seruants of God when they behold publike scandals and open offences euery where to arise euen in the middest of the Church so that it cannot bee cleane purged forasmuch as in the end it shall come to passe that albeit notorious sinnes breake out as vlcers in a body yet all stumbling blockes shall be remoued and taken out of the way and all that worke iniquity shall bee cast into hell This is it that he teacheth chap. 18 7. Woe to the world because of offences for it must needs be that offences come but woe to that man by whom the offence commeth And the Apostle saith There must be heresies that they which are approued may be made manifest 1 Cor. 11 19. Heere the faithfull and hypocrites are mingled together in the Church as wheate and chaffe in the floore and as good fish and bad in the net When we see this we ought not to be discouraged but rather labour that we may be good Corne fit to be gathered into the Lords Garner when he shall send his Angels to gather out of his kingdome all things that offend and them which doe iniquity then hee shall cast them into a furnace of fire where shall be weeping and gnashing of teeth Math. 13 41 42. That this is the drift of Christ and the meaning of the Parable appeareth by the interpretation that is giuen of it in that place wherein he maketh no mention at all of those seruants which are supposed to represent the Ministers which if it had bin as these would inferre he would not haue left out But he insisteth cheefely and principally vpon this that when all things shall be dissolued all offences and offenders shall be gathered together and cast as it were one bundle into hell They then are deceiued that thinke it is not necessary to purge out the great and grosse offenders The Church is the City of God excommunication is the
dominions to whom he pleaseth This is highly to abuse this high censure as they doe also other ordinances of God What is more comfortable then the Supper of the Lord yet they haue horribly and shamefully prophaned it nay they haue altogether abolished it and brought it to nothing by the abominable idoll of the Masse which they haue set vp in stead thereof Suppose this man of sinne had iurisdiction and authority to excommunicate for sinne yet from whence had he right to apply it to the deposition of kings and alienation of subiects and other temporall matters but from him that is the authour of sinne to wit the diuell Lib. 1. de Consider It was well said of Bernard to the Bishop of Rome Your power standeth in censuring crimes not in taking away possessions but a kingdome is a possession and therefore his power extendeth not vnto it Besides the committing of any heinous crime is not a sufficient cause to depriue them of their Crownes and Scepters When a priuate person is censured with excommunication according to the merit of his offence hee loseth not his substance he forfeiteth not either house or land he loseth no part or parcel of his possessions neither is there any cause why he should neither was there euer any such claimed or challenged or practised or assayed What then is the nature of this censure changed when the Bull roareth against Princes shal it take froÌ„ him his possession which it doth not from any other The law of God saith Thou shalt iudge the small as well as the great and not respect persons in iudgement Deut. 1.17 But according to the corrupt proceedings in their courts it were better to bee a priuate man then a Prince To ascend a step higher that we may pull downe the pride of Rome a step lower is it otherwise in the degrees of honour and dignity whereunto men are aduanced then with priuate persons when a Knight is excommunicated is he disgraded of his knight-hood hath he his spurs smitten off with a knife hard by the heeles hath he his coate of armes torne from his body Stowes Annal. in the reigne of Edw. 4. and other ornaments and ensignes of renowne and worship taken from him â—r doth the noble man forfeit his nobility lose his Barony or of a Baron is he made no Baron This was neuer attempted or heard off The lightning that descended from the Vatican neuer touched either the priuate mans possession or the noble mans honour how then should it goe worse with the king himselfe then with al his subiects that he should lose his royalty and not the Baron his Barony Moreouer it is the Apostles rule That God iudgeth those that are without the Church cannot giue sentence against such as are not of the Church 1 Cor. 5.12 13. as we noted before Some are in the Church and some are out of the Church The Church is the house and Citie of God the faithfull are his houshold seruants they liue and abide vnder his roofe they eat of his meate and therfore happy is their condition Such as are not of the Church are not of his house and therefore must perish as all they were drowned that entred not into the Arke and as all perished in the sacking of Iericho that were not in Rahabs house and therefore their condition is wofull and miserable as Reuel 22.15 These shall not goe vnpunished God shall enter into iudgement with them the Church hath nothing to doe with them God will proceed against them so that they shall not escape let vs therefore remit them to his seate of iustice But the Church of Rome holdeth that we are heretiks schismatikes and I wot not what else and so out of the bosome of the Church For so many as do not submit themselues to the Popes supremacy him they adiudge and condeme of heresie If then we be none of the Church they cannot smite vs with their censures nor thunder against vs with their excommunications wherby notwithstanding they haue especially raised vp their state to the top of greatnesse and haue laid such a burden vpon their heads that in time is likely to breake their neckes Excommunication then being a cutting off from the Church of such as are of the Church it cannot touch vs euen in their own iudgment whom they teach in all their bookes of Controuersies to be out of the Church Furthermore this is such a censure as neuer any of the Apostles nor their successors practised to meddle with such as were heathen Pagans or to touch their persons or to take away their possessions This is a barre or blocke that lyeth in the way to hinder the conuersion of kings that are Gentiles For who among them would willingly embrace the Christian religion who being before an absolute Prince should by his embracing the faith and receiuing the Gospel put his head vnder the Popes girdle and offer his necke to be led vp and downe in a string at the discretion of his good lord and master and be a king no long then it pleased him He shall make his estate much worse then 〈◊〉 his people as if the Church were a tender mother to priuate men but a step mother vnto Princes Againe God hath prouided by this ordinance that none should be censured but he only that hath committed the fault and that such as haue not offended should not be punished and chastened The kingdome is an inheritance and admitteth a successour of the same line If the father be dethroned and depriued of his kingdome and it be giuen away to another or left to him that can seaze vpon it the sonne cannot reigne by succession from his father albeit he be innocent he shall not inherite the kingdome albeit he be in no fault at all so that the son must beare the iniquitie of the father contrary to the Law of God Deut. 24.16 and the practise of the godly 2 Kings 14.6 The Prophet Ezekiel handleth this at large chap. 18. ver 20. The righteousnesse of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon himselfe What iustice then is this to strike the innocent with the guilty and to binde them together as it were into one bundle It was well said of Abraham in his prayer to God Gen. 18.24 25. Peraduenture there be fifty righteous within the citie wilt thou also destroy and not spare the place for the fifty righteous that are therein That be farre from thee to doe after this maner to slay the righteous with the wicked and that the righteous should be as the wicked that be farre from thee shall not the Iudge of all the world doe right If this be farre from God it ought also to be far from the Church of God If the iudge of all the world will doe right shall he that holdeth himselfe to be the head of all the Church delight to doe open wrong But these
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
to his glory and to the good of others Wee must referre them to him as we haue receiued them of him As all riuers runne into the sea so all our riches should returne to God Thirdly we must be ready and willing to leaue them whensoeuer God shall call for them For hee that bestowed them may he not require them againe when he pleaseth we must leaue them rather then leaue him If we haue this godly resolution then may we perswade our owne hearts that we are thankefull for them Thus it was with Iob 〈◊〉 1.21 when he could say The Lord hath giuen and the Lord hath taken away blessed be the Name of the Lord. Fourthly wee must not put our trust and confidence in them and if riches encrease 〈◊〉 10. we must not set our hearts vpon them because then we commit grosse idolatry with them This is a fearefull sinne Many such idolaters it is to be feared remaine stil in great store among vs â—nd albeit idols be banished out of our Churches yet many doe yet set them vp in their hearts This idolatry is so much the more dangerous because it is more close and secret coloured vnder the name of vertue practised by such as detest popery and idolatry and therefore is lesse perceiued and discerned Lastly we must not account these the chiefest riches or the best treasures inasmuch as the vngodly haue commonly the greatest share of them Luke 12. and 16. and therefore we must labour to be rich in faith 〈◊〉 6.11 in loue in righteousnesse in godlinesse in patience in meekenesse and in all good workes Heere is true riches if we adorne our selues with these we shall be truely rich although we be poore Reuel 2.9 and though we haue neither siluer nor gold Acts 3.6 yet he hath giuen vs all things 2 Pet. 1.3 And though we haue nothing at all yet we possesse all things 2 Cor. 6.10 89 And when Moses was gone into the Tabernacle of the Congregation to speake with him 〈◊〉 iâ— with 〈◊〉 then he heard the voyce of one speaking vnto him from off the mercy seate c. Hitherto of the offerings of the Princes receiued of Moses and giuen to the Leuites Two tribes offered one wagon and euery wagon had two oxen therefore they offered sixâ— wagons and to draw them twelue oxen These were thus distributed â—ret comment in 7. cap. Num. the Geâ—shonites had two wagons and consequently foure oxen commited to them the Meratites haâ— foure wagons and consequently eight oxen so that they carryed the greatest burdens Touching the Kohathites the third family of the Leuites nothing was bestowed among them because to them were committed the vessels of the Sanctuary which were carryed vpon their shoulders so that they had no need ether of wagons to beare them or of oxen to draw them themselues seruing in stead of them both In this verse we see the oracle of God speaking to Moses We might note heere that God spake diuers wayes to his Church in the old Testament as also that all blessings come from God to vs through Christ the true propitiatory couering our sinnes out of Gods sight and reuealing Gods will to vs that wee should know it and haue benefit by his Priesthood But to passe ouer these we may note that Moses went into the Tabernacle The Tabernacle signifieth his Church There is God to be spoken vnto The doctrine Doctrine is this God is present in a speciall manner in places set apart for his worship True it is God is euermore present wheresoeuer his Church is assembled hee is euery where the heauen is his throne and the earth is his footstoole howbeit wheresoeuer his Church and people are assembled hee is present with his Spirit with his grace and with his blessing and assistance Hence it is that the place appointed for his seruice is called his face Gen. 4.14 This is afterward called the presence of the Lord verse 16. So Psal 46.5 God is said to be in the middes of the City of God And Christ teacheth that wheresoeuer two or three are gathred together in his name he is in the middes of them Matth. 18.20 So then wheresoeuer the place of Gods worship is there is God euer present For first he hath promised to dwell there Reason 1 Where dwelleth the master of the house and where is he readiest to bee found but where he dwelleth as Psal 132.13.14 The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Secondly he is knowne by a speciall worke of his presence sanctifying Reason 2 those that are his by his word heereupon the Prophet saith Psal 87.2 3. The Lord loueth the gates of Sion more then all the dwellings of Iacob glorious things are spoken of thee O City of God Thirdly he delighteth in his own ordinances Reason 3 In Iudah is God knowne his Name is great in Israel in Salem also is his Tabernacle and his dwelling place in Sion Psal 76.1.2 It is Gods ordinance that we should meete together in one place for this cause hee commanded the Tabernacle to be builded and afterward the Temple these he sanctified for the word for sacrifices and for prayer these doth the Lord loue and in those doth he take pleasure and with them will he vouchsafe his presence This being an euident trueth from hence we must learne so to carry our selues in such places as are sanctified and set apart for his seruice as that wee may call him to bee a witnesse of our sincerity Will a subiect dare to behaue himselfe rudely and vnreuerently in the presence of his Prince or the child in the presence of his father How then ought wee to stand in awe of the Maiesty of Almighty God whose glory is incomprehensible who dwelleth in light that none can attaine vnto Heerepon the wise man saith Eccle. 5.1 Keepe thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill No man ought to come before the Lord vnprepared or to set his feete in the Lords house rashly and vnreuerently Were it not vnseemly and vnciuill to enter into a kings pallace with foule and filthy feete defiled with dung and myre or to sit downe at a Princes table with vnwashen hands And is it not more vndecent and vndutifull to come into the house of the great King the King of Kings and to be partakers of his Table before wee haue cleansed and sanctified our hearts This was shadowed out at the giuing of the law by commanding them to wash their garments and to abstaine from their wiues Exod. 19.14 15. Thus they were to be prepared before they receiued the Law Likewise before they could behold the wonderfull workes of God they were spoken to to pull off their shooes because the place whereon they stood was
power Christ Iesus witnesseth that hee would haue gathered the people of Ierusalem by his Ministery but they would not Mat. 23. So God promised to gather together the dispersed of Iudah from the foure corners of the earth Esay 11.12 Secondly he is euermore a present helpe in time of trouble willing to heare them with speed and ready to speak to them with comfort Whatsoeuer they aske of him they shall receiue but if he were not present with vs he could not heare vs in our need nor succour vs in our wants Psal 46.5 Thirdly Satan dwelleth and ruleth in the world He is called the prince of the world Eph. 2. who ruleth in the children of disobedience and blindeth their eyes that they cannot obey the trueth 2 Cor. 4.4 Lastly his loue his special loue is set vpon them and the loue the speciall loue of his people is set vpon him and where should he rest and remaine but among them or how should one be without another The vses This reprooueth all such as haue Vse 1 no care to dwell with God in his Church of which the number is not small in all places These are like vnfaithful seruants that care not for comming in their masters presence or like malefactors that hate nothing more then the face of the iudge So is it with euill men they like no place worse then the Church They take as much pleasure in it as the theefe doth to be in the Iaile who careth not how soone he were out and rid of his fetters The word of God is to the vngodly as bolts and gyues it fettereth and hampereth and holdeth him that he knoweth not which way to turne himselfe The Church is to him as it were a prison it restraineth his liberty he loueth no place worse then it It is otherwise with the godly man hee liketh it and preferreth it in his thoughts in his affections and in his practises aboue al other places because the Lord dwelleth and resideth therein Luk. 19.46 It is the house of prayer where the people of God meet God is neuer absent from hence and they are happy that may dwell there with him Psalme 27.4 And we may pronounce this is a certaine truth that such haue no company or communion with God that delight not to visite his Temple Let such look for no blessing at Gods hand to come vpon them Secondly this proclaimeth woe and misery Vse 2 to come vpon all wicked persons because God is not among them His presence is the fulnesse of ioy at his right hand are pleasures for euermore Psalm 16 11. where he is not there can be nothing but horrour and confusion But he is not in the Congregation assembly of euill persons It will be said Is not God euery where He is with his essence but not with his grace And they shall know he is present with them and they with him albeit they seeke nothing more then to banish him out of their presence and company They haue forsaken the waies of God and he hath forsaken them for their wickednesse Howbeit in the last day when they shall stand before the tribunall seat of the Iudge of al the world they will acknowledge their owne folly and desire to behold one comfortable day of the Sonne of man with the losse of all their pleasures in the daies of their vanity but shall not be able Vse 3 Thirdly hence ariseth comfort to Gods children to know this and to be throughly perswaded of it in their hearts Thus doth Abijah the king of Iudah comfort himselfe against his enemies 2 Chron. 13.12 Behold God himselfe is with vs and likewise Christ his disciples Loe I am with you vnto the end of the world Matth. 28.20 Hee need not feare any thing that hath God to be with him He need not feare the subiect that hath the Prince to stand for him He hath no cause to be afraid of the seruant that hath the master on his side Let euery one therefore comfort himselfe in the execution of his calling God hath set vs in the same and he will beare vs out Vse 4 Lastly it is a duty belonging vnto all men to seeke the Lord as well where he may bee found as when he may be found For as there is a time when he wil not be found Pro. 1.28 Mic. 3.4 Luk. 13.24 so there is a place where he will not be found He resteth not in the tents of wickednesse If God be sought in the society and fellowship of sinfull men hee cannot be found Hee is found in his house and Temple if we delight in his word and worship we cannot be farre from him nor hee from vs. If we shew our selues willing to heare his voyce and to goe no farther from him then that we may euermore bee within the sound of his mouth we shall be sure of his presence There he will be found as in a garden of spices The Lord is said to dwell in the highest heauens and indeed this is the city of the great king Now the Church is as the suburbes and leadeth vs the right and ready way to this citie We can neuer come to it if we do not enter by the gates of the Church Heere God keepeth his court heere we shall be sure to find him All men will seeme in loue with the heauenly Ierusalem but they care not at all for Sion They would rest in the hill of God Psal 25.1 but they desire not to soiourne in his Tabernacle They would haue heauen but they will haue none of the Church They loue to heare Mat 25.34 enter into the kingdome prepared for you but they care not for the feasts of the word and Sacraments prepared for them These doe altogether deceiue themselues and separate those things which God hath ioyned together for as much as we must long after the place of his habitation vpon earth if we looke to be receiued into the place of his habitation in heauen For God hath two houses as his dwelling places one beneath the other aboue the one I may call the lower house the other the vpper house God hath two dwelling places his vpper house and his lower house He that would dwell in the one must also dwell in the other One is the Church the other is the kingdome of glory If we delight in the first house more then in all other places let vs not doubt but be well assured that in his good time we shall haue entrance into the second house But if we will not dwell with him in his Church vpon earth we shall neuer dwell with him in glory in the highest of which Christ our Sauiour saith In my Fathers house there be many mansions Ioh. 14.2 Whereby he meaneth heauen it selfe in which all the Saints and blessed spirits of iust men perfected shall dwell with God for euer in glory and immortality If we be any way in loue with this celestiall house let
them yea euen in our enemies These are approued remedies to keepe vs from enuy Would God that all the Lords people were Prophets and that the Lord would put his Spirit vpon them See heere the godlinesse and humility of Moses he is so farre from enuying this gift of these two seruants of God that he reprooueth Ioshua and wisheth from his heart that all the Church of God had the same gift which he had from the least to the greatest As if he should say I am so farre from enuying them in hauing these graces though they came not with the others seeing God confirmeth euen their calling also as well as the rest that I could rather wish if it pleased God that all in the host could prophesie and were endued with mine and their graces If any obiect that this may seeme to giue way for vnwarrantable wishes friuolous desires and vaine praiers not grounded vpon any promise I answer it doth not for he onely testifieth his holy desire of the Churches good as when we pray that God would keep vs this day from al sinne It is against the word of God to hold that we can be without sinne but it is not against it to testifie our desire to be free from it for it is that which we ought al to aime at and to endeuour that wee may attaine vnto Neither doeth this praier giue scope to the wishes of the sottish multitude that pray for their friends when they are dead who neuer praied for them when they were aliue saying God haue mercy on their soules or God rest their soules whereby the Name of God is taken in vaine For they haue receiued their iudgment according to their works and are already either in rest or in torment froÌ„ which they cannot returne Doctrine The godly desire that â—thers of theâ— Church 〈◊〉 be equall to them or aboue them graces We learne from hence that the godly doe heartily desire the good and growth the profit and encrease of the whole Church It is the duty of all faithfull persons to desire that all true Christians may excell in graces euen to be equall or aboue themselues how eminent and excellent soeuer their gifts places be This appeareth in Iohn the Baptist Iohn 3 29 30. Now is my ioy full he must encrease but I must decrease The Apostle desireth that the Thessalonians who were grown greatly in grace might yet grow more and more 1 Thess 4 1. Rom. 1 11. This desire of the prosperity and flourishing estate of the Church made Paul to moue Barnabas to go againe and visite the brethren in euery City where they had preached and planted the Gospel of Christ Acts 15 36. Rom. 9 3. Gal. 6 16. Math. 11 25. Iohn 17 24. 2 Cor. 13 9. As theÌ„ Ioab sent out to number al the tribes of Israel said vnto the King 2 Sam. â—4 â— The Lord thy God adde vnto the people how many soeuer they be an hundred fold and that the eies of my Lord the King may see it so ought we in seeking the encrease of the true Israel of God much rather say The Lord adde vnto the church such as shal be saued how many soeuer they seeme already to be thousand thousands and that our eies may see the spirituall growth of them For as the glory of God ought to be most Reason 1 precious vnto vs so heereby he is most glorified wheÌ„ many lights shine before men Mat. 5 16 Iohn 15 8. Secondly superiours in gifts are fathers and haue that title giuen vnto them as well as superiours by office and calling and therefore as fathers reioyce to see their children excelling themselues or others in gifts as Salomon did excced Dauid so ought it to bee in the spirituall growth of the Church such as are fathers in respect of gifts should reioyce and be glad when they behold their inferiors to come forward to a perfect man vnto the measure of the stature of the fulnes of Christ Eph. 4 13. Thirdly they heartily loue one another therefore they cannot but desire their greatest welfare and excelling in all graces to the greatest edification of other not enuying but reioycing in their encreasing more and more contrariwise sorrowing at their dwarfish estate euer learning yet still needing to bee taught the first principles of religion as not able to beare strong meat Heb. 5 12 13.14 From hence we haue a way left vs to examine Vse our selues and to iudge our selues whether we belong vnto God and be truely sanctified or not whether we be true parts of the true church or not euen by this desire of the good of the churches of God Hereby we may discerne and try what is in vs by this note we may proue our selues truely to seeke Gods glory with sincere harts to wit when we can reioyce in the excelling of other mens gifts aboue our owne whether they be in the same or other callings with vs wishing our selues inferiour to all others and euery one to excell vs in gifts to the edification of the Church Gods glory in the setting vp and establishing of the kingdom of Christ Let vs not account it a shame to see a sheep go before his Shepheard or the sonne to go beyond the father or the wife her husband or the seruant his master if the inferiours haue greater better gifts then their superiours blesse God for it and pray God yet more to multiply their graces There are many Pastours that are afraid lest their people by too often teaching and by going and growing forward by reading and conference should be able to teach them their duty or else controle their teaching of others This is as vnnaturall as if a father should be greeued to see his childe prosper to grow in stature We must desire the conuersion of those that bee out of the Church therefore much more the blessing of God to be vpon the Church in a more plentifull measure Acts 26 29 and 7 60. He that is desirous of the good of such as are not of the family will be more carefull of those that are of the family Euery part and member of the body desireth and procureth the good of the other parts so ought it to be in the mysticall body whereof Christ Iesus is the head who laide downe his life for the Church and shedde his precious blood for the ransome of it Acts 20 28. It will be a great comfort to vs to finde this affection and desire in our hearts to long after the common good of the Church Vse 2 Secondly it condemneth the Church of Rome that hinder the growth and encrease of it deteining the Scriptures from the people keeping them in blindnesse and ignorance whereas the Lord would haue his word communicated vnto all When a Prince hath published statutes for the gouernement of the Commonwealth they are open for all to read them so is it with God after he caused the word to
full of good workes and almes deedes he kneeled downe and prayed 〈◊〉 9.40 and turning him to the body hee bad her arise and she opened her eyes and sate vp Heereunto also we may not vnfitly apply the examples of such as haue recouered out of eminent dangers and haue beene in a manner in the iawes of death and helde their soules in their hands as Hebr. 11.17 19. Touching Isaac hee lay bound with cords as a sacrifice vpon the Altar the knife was lifted vp to haue killed him and his father ready to haue offered him for a burnt offering and therefore he is also said to haue offered him accounting that God was able to raise him vp euen from the dead from whence also he receiued him in a figure The like we might say of many other the Saints that haue had experience of Gods power who being no better then dead in their own opinions by incurable diseases and incredible dangers haue notwithstanding been suddenly restored Hezekiah was willed to set his house in order for he should die his disease was mortall yet by prayer hee obtained the prolonging of his dayes When Daniel was in the lyons denne and the three seruants of God in the fiery furnace Noah in the Arke vpon the waters Ionah in the belly of the Whale where were they but after a sort in death yet all these had deliuerance and flourished againe like the Almond rod in this place The like we might say of Paul Cor. 11.26 and 1.9 10 he was pressed with trouble out of measure aboue strength insomuch that he despaired euen of life and receiued the sentence of death in himselfe yet God which raised the dead deliuered him from so great a death We reade in the actes of the Apostles that he was stoned with stones so that they drew him out of the citie supposing that he had beene dead but when the disciples stood round about him 〈◊〉 14.19 20 〈◊〉 2.27 he rose vp and came into the citie So doth this Apostle speake of Epaphroditus he was sick nigh vnto death but God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow This was likewise the flourishing of the Almond rod of Aaron Reason 1 This is not to be maruelled at forasmuch as God is the liuing God he hath life and being in himselfe and he giueth life and breath and being vnto other things This is a title proper and peculiar to God Matth. 22.32 and therefore it is said Hee is not the God of the dead but of the liuing Secondly he is of infinite power and was Reason 2 able in the beginning to create all things of nothing Heb 11.3 so that the things which were seene were not made of things which doe appeare Thirdly he Reason 3 can take away life and breath so often as it pleaseth him yea cast body and soule into hel Psal 104.29 Matth. 10.28 The vses remaine First this was a type as Vse 1 also the whole Priesthood was of the person doctrine Priesthood and kingdome of Christ as appeareth in many places of the Prophets Esay 11.1 2. Psal 45.6 and 22.14.18 Act. 13.23 Al our saluation springeth from his crosse and our life from his death He offered vp himselfe vpon the crosse for the redemption of our bodies to obtaine for vs euerlasting peace perfect righteousnesse and the kingdome of heauen he rose againe from death to life for our iustification Rom. 4 25. This is the rod that came out of the stemme of Iesse and as a branch that grew out of his roots who though he were put to death in the flesh and became as a dry and withered stalke and staffe that was not regarded 1 Pet. 3.18 Rom. 4.24 yet he was quickened by the spirit and God raised him from the dead so that hee became as the flourishing rod of Aaron in whom we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1.7 Secondly heere is also a type set forth for Vse 2 the confirmation of our faith in the doctrine of the resurrection of the body at the last day which as dry seede is cast into the earth and brought to dust yet in due time shall flourish againe as the rod of the almond in this place Dan. 12.2 Ioh. 5.25 and 11.24 25. Ioh. 19.25 26 29. This hath beene taught in all ages of the Church from the very beginning Gen. 4.10 and 5.24 Heb. 11.5 Iude ver 14 14. Exod. 3.6 15. 2 King 2.11 Esay 26.19 Notwithstanding in all ages some haue been found that haue denyed the resurection Among the people of God that Sadduces taught that man perished wholly and that after death there is no rising or returning to life but that he perisheth as the beast Matth. 22.23 Act. 23.8 And the Apostle Peter foretelleth that in the last dayes should mockers arise that should say Where is the promise of his comming 2 Pet. 3.3 4. and what is this else but not to beleeue that Christ will come againe to iudgement nor raise vppe the dead to life And in the Church of Corinth some were found which said there is no resurrection of the dead 1 Cor. 15 12. Some haue confessed the immortalitie of the soule as many also of the heathen did but touching the resurrection they haue fansied it to be in this life and not after death so that the resurrection with them is nothing els but regeneration to wit a dying vnto sin and arising againe to newnesse of life The authours of this heresie seeme to haue beene Hymeneus and Philetus of whom the Apostle saith Concerning the truth they haue erred saying that the resurrection is already past 〈◊〉 thereby doe destroy the faith of some 2 Tim. 2.18 Neither is this heresie dead with them but is reuiued and continued in the damnable sect of the Family of loue who hold that hell and heauen are in this life and no other resurrection of the body or day of iudgment or comming of Christ thē in this world To these we may ioin as next neighbors the Anabaptists of our times who vtterly deny that the same bodies which now we haue and shal lie in the dust shal euer rise againe but they hold that God at the second comming of Christ will make vs new bodies This is to maintaine a new creation of new bodies but to deny the resurrection of the former bodies For it is one thing to make and another to raise vp Against all these errors wee must cleaue to the simplicity of the Scriptures The resurrection proued For this is a fundamentall point of Religion if this be shaken and ouerturned all religion is pulled vp by the rootes Hence it is that the Apostle reasoneth against these at large 1 Cor. 15. and prooueth the point soundly substantially by many arguments The first reason First if there be no resurrection
they are redeemed by the blood of Christ and we are put in trust after a sort with the price therof We haue a great account to make in that day in the great day of the Lord let vs therefore stirre vp our selues to feede the flocke of God that dependeth vpon vs. And surely the cause of the ruine and desolation of many Churches is the negligence and idlenesse of the Pastors thereof Mat. 13 24 25 For while the Husbandmen sleepe the Enemie soweth tares among the wheate From hence it commeth that the people liue in ignorance lye in open sins and are carried away with euery blast of false doctrine whithersoeuer false Teachers will carry and conduct them This the Prophet Esay expresseth Chap. 56 9 10 11 12. All ye beasts of the field come to deuour euen all the beasts of the Forrest their watchmen are all blinde they haue no knowledge they are all dumbe dogs they cannot barke they lye and sleepe and delight in sleeping and these greedy dogs can neuer haue enough and these sheepheards cannot vnderstand for they all looke to their owne way euery one for his aduantage and for his owne purpose Where hee teacheth that the people are ready and ly open to be seduced by Atheists by Papists by Libertines by Familists by Anabaptists by Brownists wher there are blind guides and idol sheepheards euil beasts and slow bellies that feede themselues but feede not the flocke And hee noteth foure monstrous vices and capitall sinnes that poisoned the Church First albeit they were appointed watchmen yet they were blind their iudgment corrupted They were made Seers and yet did not see Lights and yet were in darknesse 1 Sam. 9 9. Teachers and yet were vnlearned Instructers of others and yet wanted knowledg themselues Matth. 6 23. If then the light be darkenesse how great is that darknes Secondly they were sluggish and slothfull dogs they cannot for drowsinesse and lazinesse open their eyes to see or their mouths to bark And when they are called vpon and spoken vnto saying How long wilt thou sleepe O sluggard When wilt thou arise out of thy sleepe They answer Yet a little sleepe a little slumber a little folding of the hands to sleep Prou. 6 9 10. Thirdly they are greedy of their owne gaine couetous and giuen to filthy lucre being carried away by the deceite of Balaams wages Lastly they are giuen to belly-cheere and all riot Iude v. 12. They follow their pleasures and pampering of their bellies making them the god whom they serue and do not serue the Lord Iesus The Apostle said I seeke not yours but you 2 Cor. 12 14. but these might say otherwise of themselues I seeke not you but yours And are not such Pastors to be found among vs that through couetousnesse Epicurisme regard not the duties of their calling They ioyne liuing to liuing as those that ioyned house to house they liue at pleasure they eate they drinke they feast they say Esay 56 12. Come I will bring wine and we will fill our selues with strōg drinke and to morrow shall be as this day much more abundant Heereby they are made vnfit vnable to do the duties of their Calling so as like crammed dogs they lye bathing and beaking themselues by the fire and though neuer so much harme be done in Gods churcn they cannot be made to awake and bark in any season to warne the people and to fray away the Wolfe But if any goe about to raise and to rouze them vp out of their sleep they disquiet their consciences too much and trouble their patience so that they are ready to gnar yea they begin to snap and snatch at him with their teeth So that the best way is to follow the counsell of our Sauiour which he gaue cōcerning the Pharisies Mat. 15 14. Let them alone they be the blinde leaders of the blinde and if the blinde leade the blinde both shall fall into the ditch Seeing then such as teach not the people ouer whom the holy Ghost hath made thē Ouerseers can neuer soundly desire the after-good of them it behoueth such to labor with all their strength to builde vp the people in knowledge faith and obedience that so God may haue a people to serue him after their departure Lastly it standeth euery one vpon that hath Vse 3 the gouernement of others whether it bee in the Church or in the Common-wealth or in the priuate Family to looke to their charges that by their godly care and holy endeauour God may be worshipped serued after their departure This is to bee considered of Magistrates Ministers and Gouernours of houses The Magistrate ruling in the Commonwealth whether it bee the King as the superiour or whether it be other Gouernours as they that are sent of him for the punishment of euill doers and for the praise of them that doe well must prouide to the vtmost of his power for the godly and peaceable estate of the kingdom or incorporation where hee remaines by maintaining the Ministery by promoting Religion and by executing Iustice This Moses did as we saw before Deut. 31 2 6 7 8 he assembled the people he signified his departure hee encouraged them against their enemies took order for their welfare after his death by appointing Ioshua to succeede him and to bring the people into the land which the Lord had sworne vnto their Fathers Thus Ioshua dealt Ioshua 23 ◠walking in the steps of Moses his master hee giueth the people charge to worship the true God to sticke fast vnto him with full purpose of heart to loue him to fear him to serue him in vprightnesse and in truth and to put away the gods which their fathers serued beyond the Riuer Thus did Dauid set his son vpon his throne before he dyed 1 Kings 2.2 3. and gaue him a great charge to maintain that Religion which he had established The dutie of all Ministers when they are dying and departing this life is to prouide as carefully as they can that the good worke begun by them may be furthered by their successors and that the trueth which they haue planted may not bee supplanted pulled vp by the rootes by such as shal enter into their labors It is not enough for them to labour in their own persons while they liue but to endeuour that others may succeed them in piety as well as in place in diligence as well as in office Thus dealt Christ our Sauior in calling his Apostles thus dealt the Apostle in ordaining elders in euery City 〈◊〉 1 5. and appointing Pastors and Teachers in seuerall places so soone as they had gained them to the faith Lastly it is the dutie of all Fathers and masters of families to prouide for the soules and saluation of all such as are vnder their iurisdiction and gouernment euen of such as are the meanest and lowest in the house to charge them to know the true
slenderest there his teâ—â—ations wil be thickest where the hedge is lowest euery beast will seeke to enter so it is with vs if one place be left open vnguarded Satan will enter there as well as if we gaue hiâ— I passage many waies One knowne sin nourished in vs is sufficient for him to bring vs therby to damnation He can well abide to haue vs reformed in many faults that we should deny theÌ„ defie theÌ„ hate them and ery out against them yet some one sinne or other whereto we are by nature most enclined he fosteteth and furthereth in vs and by it in a vile manner he wholly possesseth vs and dwelleth in vs. It is a wonderfull pollicy of Sathan when he cannot make vs to walke and wallow in all sin he endeuoureth to poyson vs with some one sin lest he should wholly giue ouer his hold and by it will bring vs to destruction as well as by a thousand A Bird entangled with one foot and holden in the snare of the Fowler is as vnable to escape and flye away as if she were taken and held by both the feete So is it with man if he beholden in one notorious sin and flatter himselfe in it he is in as great danger of death and damnation as if he gaue ouer himselfe to many sins What I pray you should it profit when a City is besiedged and compassed with the enemy to shut vp all the gates and to leaue one standing open May not the enemy enter at that one as well as at many and by assault take the City and people Or what should it auaile a Marriner to stop all the holes of the Shippe where it leaketh and leaue one vnstopped Will it not sinke the Ship as well as many So what shall it profite and helpe vs to set open one corner of our hearts for one sinne to enter albeit we should shut vp and locke the doores of our hearrs against all other sins Will not Satan enter there and fill vs full of all wickednes bring vs to destruction of soule and body Consider the examples of Saul Herod Iudas Ananias and Sapphira all these turned from sin yea from many sins but not from all sinne nor from their speciall sins whereof they shold haue repented and therefore their repentance was but the shew and shadow of repentance and not true repentance indeed If then wee would haue that true godly sorrow which causeth repentance 2 Cor. 7 10. not to be repented of wee must turne from all our sins to God and bring foorth fruites worthy amendment of life and hereby learne to try our owne hearts by this special conuersion We must consider our proper and personall sins Endeuouring to be perfect as our heauenly Father is perfect Mat. 5 48 and not exempting our selues from the obedience of any of the Lords holy Commandements And Moses prayed for the people They desire the prayers of Moses as we heard before who refuseth not but prayeth for theÌ„ to God He was not mindfull of the wrongs sustained and of the iniuries receiued of them for in all the indignities offered vnto him he was patient and meeke aboue all men that were vpon the earth Numb 18 3. therefore he goeth to God and desireth him to remoue the iudgement The Doctrine from this place is this Doctrine It is our duty to pray one for another euen for our enemies It is our duty to pray one for another The Lord requireth of vs not only to commit to God and commend in our prayers the Saints but to be mindfull of our enemies and them that hate vs and to desire their good and conuersion This affection we see in Abraham who prayed earnestly and oftentimes for the Sodomites Gen. 18 23. that God would spare them not destroy the righteous with the wicked but rather to spare the wicked for the righteous sake This was also in Samuel when the people besought him to pray for theÌ„ that they dyed not he saide God forbid that I should sin against the Lord and ceasse praying for you c. 1 Sam. 12 23. How often did Moses Aaron pray for Pharaoh and spread out their hands vnto the Lord That the plagues might ceasse and that he might know that the earth is the Lords Exod. 9 29. This duty Christ our Sauiour setteth downe as a rule to guide vs both by word of mouth and by example of life For he taught his Disciples this Doctrine Mat. 5 44. Loue your enemies blesse them that curse you do good to them that hate you and pray for the that hurt you and persecute you c. Now this point as Christ preacheth so he practiseth and prayeth for his enemies Father forgiue them for they know not what they do Luk. 23.34 Thus did the faithfull witnesse of God Stephen wheÌ„ he was stoned he kneeled downe and cryed with a loud voice Lord lay not this sinne to their charge Acts 7 60. The Reasons are plaine and direct First we Reason 1 are fellow-members of the same body and fellow-souldiers that fight vnder the same Captaine Iesus Christ We see them embers of our body are carefull for the good one of another vnlesse they be dead and sencelesse so should we be mooued at the consideration of the troubles and wants of the Church as the Apostle by this similitude teacheth vs 1 Cor. 12 20 21. We are many members yet but one body and the eye cannot say vnto the hand I haue no need of thee nor the head againe to the feet I haue no need of you So it is in the body of Christ wee cannot want each other but stand in need one of another to keepe the whole body in peace and concord In regard heereof it is that wee are partakers also of their prayers so as we pray one for another and seek the good benefit one of another as the Church did the deliuerance of Peter Acts 12 5. Secondly this duty of praying for our brethren Reason 2 is inforced charged vpon vs because it is acceptable to God and an oblation wherwith he is delighted and well pleased For our prayer is directed in his sight as Incense Psal 141 â— and the lifting vp of our hands as an euening sacrifice It auaileth much if it be feruent it pierceth the heauens and obtaineth euery good blessing at the hands of God for our selues for others The Vses foâ—low First we are especially in Vse 1 duty bound to pray for Magistrates and those that be in authority as the subiects for their Princes and the people for their Pastors that the worke of God may prosper vnder their hands This the Apostle teacheth 1 Tim. chapter 2 1 2. So the Iewes were commanded to pray for Babylon that persecuting Citty where they were captiue Ier. chap. 29 ver 7. We see in the naturall body that albeit the members haue care one of another yet the chiefest care is for the
whether we shall returne to them aliue or not forasmuch as wee carry about vs euermore houses of clay And when we come into them we know not whether we shall go out of them againe vpon our feet or be carried out vpon the shoulders of others Lastly the manner and kinde of our death is also as vnknowne as the rest whether we shall dye a naturall or a violent death a suddaine or a lingring death whether our life shall be prolonged to the last point and period of nature our heat and moysture being consumed Cicer. de ◠as the light of a candle consumeth by little and little and at length goeth out of it selfe or whether it shall be taken away by fire by water by sword by famine by pestilence by beasts and such like casualties incident to the sonnes of men all which proclaime and publish in our hearts the vaine condition of all flesh Reason 2 Secondly God hath prepared for vs a City whereof he is the builder and maker This City we seeke being Citizens of the heauenly Ierusalem the mother of vs all For we shall neuer sufficiently be brought to acknowledge our fraile and brittle estate vnlesse wee be raised and lifted vp to the meditation of our future condition in the life to come If then the kingdome of glory be a place of rest what is this present estate but a sea of sorrowes If the heauen be our natiue Country what is the earth but an exile and banishment ◠3 20. If it bee true happinesse to enioy the blessed presence of the liuing God then it must needs be a miserable thing and death it selfe to want it If to leaue this earthly tabernacle be a setting of vs free and at liberty what is this body but a prison If immortality be as the putting on of a garment 〈◊〉 5.6 what is our mortality but as it were a nakednesse Lastly if to die in the Lord bee to goe vnto God what is this life but an absence from him This did the Patriarkes professe and to this they sealed by their practise Heb. 11 13 14 15 16. Abraham possessed not one bredth of a foote sauing the purchase bought to bury his dead Iacob was banished out of that Land a great part of his life Isaac and the rest of the fathers had but their walke in it and enioyed it as a pledge of another Country which is aboue Vse 1 The vses follow If we haue heere no abiding City in the daies of our vanity then acknowledge Gods great mercy toward vs being so vaine We see other creatures in their estate more permanent then man is far exceeding and excelling in naturall gifts in seeing tasting mouing hearing touching and such like properties yet no creature tasteth of his sauing mercies as man doth This consideration doth the Prophet leade vs vnto Psal 8 3 4 6 7 9 that hee is mindfull of him and visiteth him and hath put all things vnder his feet There is no merite in vs to be a motiue to moue him to shew so great mercy vnto vs. He findeth vs walking in our sinnes as it were wallowing in our blood all our righteousnesse is as a foule and filthy cloth Esay 64 6. This vse Dauid vrgeth Psal 103 14 15 16 18. Hee knoweth whereof we are made he remembreth that wee are but dust the daies of man are as grasse as a flower of the field so flourisheth he but the louing kindnesse of the Lord endureth for euer he is full of cōpassion and mercy slowe to anger of great kindnesse So that he confirmeth himselfe others in Gods mercy by the consideration of our owne vanity Vse 2 Secondly seeing our daies be vaine short why doe we carke and care so much for the things of this life what we shall eate what we shall drinke and what we shall put on Why do we eate the bread of sorrow with too much painfulnesse heape vp worldly things It may be we shal not come to the sight of the fruite of our labours much lesse to the partaking of it A traueller the shorter his iourney is the lesse his prouision is We are all trauellers we are in the way to our country and we are not far from the end of our iourney what folly then and madnesse is it to cast all our thoughts and meditations to earthly things and to care not onely for the morrow Math 6 25 34 but for moneths and yeares This our Sauiour setteth downe Luke 12 19 20 21 for when the rich man saide to his soule Soule thou hast much goods laid vp for many yeares liue at ease eate drinke and take thy pastime It was answered him O foole this night will they fetch away thy soule from thee then whose shall these things bee which thou hast prouided So is he that gathereth riches and is not rich in God Hereunto consenteth the Apostle Iames chap 4 13 14 15. Go to now ye that say to day or to morrow we will goe into such a City and continue there a yeare buy sell and get gaine and yet ye cannot tell what shall be to morrow for what is your life It is euen a vapour that appeareth for a little time and afterward vanisheth away for that yee ought to say Thus rather the words are to be read if the Lord will both we shall liue and we shall do this or that Salomon hauing had plentifull experience of the shortnesse and vanity of mans life penned to this purpose the Booke of Ecclesiastes which is as it were the marrow and pith yea the very quintessence of all his best knowledge and wherein we may see the refined wisedome of reformed Salomon he proclaimeth Vanity of vanities all is vanity there is an euill which I saw vnder the Sunne and it is much among men one to whom God hath giuen riches treasures and honour he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof a strange man shall eate it vp though he leaue no sparke behind him neither son nor brother yet doth he not thinke for whom do I trauaile and defraud my soule of pleasure This also is vanity and this is an euill trauaile Eccles 1 2 and 4 8 and 5 12 and 6 1 2. To conclude this vse if we be not strangers in this life wee shall haue no part in the kingdome of heauen If we will haue God to auow and acknowledge vs for his children let vs liue heere as forreigners and warfaring men in our iourney or rather in our race We haue pitched and patched vp a Tent or Tabernacle for a day or a night we must not nestle our selues heere we must not alwayes goe groueling to the ground nor intangle our selues in the affaires of this life to make it our euerlasting habitation but bee flying vpwards as birds sitting vpon a bough True it is God is so fauourable to many
withall For he endured as he that saw him which is inuisible Some were racked Heb 1â— tempted tormented burned stoned would not be deliuered A wicked man is a very dastard and coward He feareth euery creature which is a great iudgment vpon him that will not feare God The darknesse of the night the solitarinesse of the place the falling of a leafe the crawling of a worme the flashing of the lightning the cracking of the thunder the guilt of conscience doth terrifie them But the godly are endued with true fortitude magnanimity of minde springing from the grace of faith and are bold as a Lyon Prou. 28 1 they are resolued of Gods presence with them and of his prouidence ouer them being ready to say with Dauid The Lord is my light and my saluation of whom shall I bee afraid The Lord is the strength of my life whom then shall I feare Though an hoast pitched against mee mine heart should not be afraid Psal 27 1 2 3. This made the Apostle when he heard that bands and afflictions abode for him in euery Citty to say What do you weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Acts 21 13. The faithfull indeed walke thorough maâ—y tentations on the right hand and on the left and enter into many combates yet they shâ—nne not the brunt of the battell nor feare to loke the enemy in the face nor shrink backe from the push of the Pâ—ke because they haue put on the whole armour of God and haue their hearts setled and their heads coâ—ered in the day of triall Therefore the Apostle exhoâ—teth that we should be strong in the Lord and put on the whole armour of God that we may be able to stand against the assaults of the diuell to resist in the euill day Eph. 6 11 12 13. It is not enough for vs to prouide armour and to haue it lying by vs as we see men in â—heir houses haue Pikes and Halberts Corslets and Muskets hanging by the wals waxing rusty through want of vse but we must put them on and buckle them about vs wee must alwayes haue our loynes girt â—â—e 1â— 35 our lights burning hauing on the brest-plate of righteousnesse taking the shield of faith and drawing out the sword of the Spirit which is the word of God Neither is it sufficient to defend vs to put on armour but we must put on the whole armour of God We must be armed from top to toe and leaue no part vnarmed and vnguarded lest the enemy espye his aduantage and worke our destruction We must be armed within and without before vs and behind vs in soule and in body in tongue and eare in head and heart For if Satan who as a roaring Lyon seeketh whom he may deuoure finde vs in any part or member naked vndefended we lye open to him to surprize vs at his pleasure and to bring vpon vâ— swift damnation Dauid was armed with the armour of God being a man after Gods owne heart buâ— because wheÌ„ he saw the beauty of Bathsheba 〈◊〉 11 1 he made not a couenant with his eyes not to lust Satan ensnared him to commit folly At another time leauing his eares vnarmed and setting them open to the false information and accusation of Zâ—â—ba 〈◊〉 1â— 3 he was drawne away to peruert iustice and to betray the cause of the innocent and to condemne the iust without hearing So four eare be at any time vnarmed it is ready to heare and receiue and beleeues slanders false tales against our brethren If the Helmet of saluation do not couer our head if the toong be not fenced the diuell will set thâ— on work to deuise euil slanders and to publish them to the disgrace and discredite one of another Ionah was a man of God and a Preacher of repentance to the Niniuites yet because he left his tongue vnarmed and did not set a watch before his mouth he brake out into an open and insolent contempt of God saying I doe well to be angry vnto the death chap. 4.9 Seeing therefore we are compassed about with such an army of enemies that watch all occasions and seeke all opportunities against vs they are greatly deceiued that make the life of a christian to be an easie and ydle profession take the Gospel to bee a profession of liberty as the enemies of the grace of God obiect against vs for it may cost vs dearly euen the resisting vnto blood and the forsaking of all earthly commodities that the woâ—ld holdeth in greatest price Let vs therefore as wise builders Luke 14 28 sit downe and cast our accounts before hand what our worke may cost vs. For such onely as continue to the end shall be saued Secondly let vs goe boldly forward in the Vse 2 duties of our calling The Church of God is not alwayes in one state Sometimes it liueth in quiet and peaceable times when the Gospel is publikely preached professed taught receiued with liberty of meeting together with freedome of conscience without opposition or gain saying as by the blessing of God it is among vs. Sometimes the truth of God is resisted the professours are persecuted the Gospel is suppressed and oppressed by the rage of the enemy the faithfull are slaine and put to death with all kinde of cruelty Notwithstanding let vs not feare their feare 1 Pet. 3.14 15 neyther be troubled but sanctifie the Lord in our hearts be ready alwayes to giue an answer to euery man of the hope that is in vs with al meeknesse and reuerence So then the godly should not feare the threatnings of the vngodly nor so be troubled as therby to abstain from such necessary duties as their callings do leade and direct them vnto but on the contrary make the Lord theyr feare and theyr dread and make a bold confession of the precious faith they conceiue as those that labour to maintaine a good cause with a good conscience Let vs all goe forward with courage and constancy in our callings let vs performe with diligence the duties laid vpon vs and albeit crosses do crosse vs in the way and many dangers meete vs wee must not shrinke backe but stand fast and goe forward in our profession This should be in all Magistrates that are as the Gods of the earth and the Ministers of iustice they must bee men of courage to performe the duties of theyr calling Exodus chapter 18 verse 13 they must bee endued with the spirit of power and of godly boldnesse to goe through with euery good worke with a constant resolution and not stand in feare of any man considering that the cause is the Lords which they handle They must call and compell others to walke in their duties that so the sword of the Magistrate may be ioyned with the word of the Minister This
of the church rauishing as it were all his senses and so astonishing him that he is not able to finde words sufficient to expresse the glory thereof For heere we see he compareth the happinesse and blessednesse of the Church to the Valleyes Gardens Cedars and such like all to this end to shadow out vnto vs the value and worth of it that it farre surmounteth all other societies and is most precious deare in the sight of God Heereby then wee learne what is the Doctrine true Church The Churâ— is more excellent anâ— precious 〈◊〉 all other â—ces it exceedeth all other societies of men and is most precious and deare vnto God and vnto Christ We see then how from hence we learne that aboue all other companies and fellowships in the world the Church is most excellent and beautifull and of GOD most respected This hath plentifull testimony of other Scriptures The Prophet saith The Kings daughter is glorious within her cloathing is of broidered gold Psal 45 13. Hereunto come the titles and commendations giuen vnto the Church in sundry places dispersed in the booke of Canticles chap. 2 2. and 4 13. and 5 9. Shee is the Rose of the field the Lilly of the valley the fairest among women an Orchard of Pomgranats a Fountaine of Gardens a Well of springing waters the Spouse and Sister of Christ the beauty of the earth the glory of the world and being compared with other societies as a Lilly among Thornes like the Apple among the Trees of the Forrest It is a Citty whose walles and gates are of precious stones and the streetes thereof of gold Reuel 21 2 19. It is compared to a woman cloathed with the Sunne and had the Moone that is all corruptible things which are vnstable and vncertaine vnder her feete As the Doctrine by these euidences is Reason 1 made cleare so by the Reasons whereby it is proued it may be yet made much clearer For first it is more excellent then all other societies as gold aboue all other mettals because in it alone saluation is to be found and no where else When the vniuersall flood came and couered the face of the whole earth what place wouldest thou preferre before the arke in which Noah and his family were saued and out of the which all the world beside was drowned So saluation is taught and receiued in the Church damnation is to be found and felt out of the Church Can there be a greater priuiledge had then to haue our souls saued or a greater losse then the losse of our soules Wee reade in the Scriptures of many great and exceeding grieuous losses Iob lost all his camels and his asses his oxen and his sheepe his seruants and his sons all his goods and riches Saul lost his kingdome and his life But all these are pettie losses and damages in comparison of the incomparable and inestimable losse of the soule which is a perpetuall separation from the glorious and comfortable presence of God according to the saying of our Sauiour Math. 25 16. What shall it profite a man if he winne the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule The truth of this reason the Lord himself expresseth in the Prophet saying I will giue saluation in Sion and my glory vnto Israel Esay 46 13. The wealthiest country vnder heauen hath not this treasure the greatest Monarke in the world hath none of this merchandice the richest merchant that compasseth sea and land and trauaileth into the furthest part of the earth cannot bring home with him this pearle of vnualuable price it is only to be found in the city of God which is his Church for in mount Sion and in Ierusalem shal be deliuerance Reason 2 Secondly all other sorts and societies of men are appointed and ordained of God to serue and preserue this This is it which the Prophet Esay saith Esay 45 14. It shall be the honour of Kings and Princes to doe seruice to the Church and to promote the good of it It is the end for which God hath lifted vp the heads of rulers and gouernors aboue their brethren to promote the good of the Church and to aduance the glory of God This the Prophet speaketh of in the Psalme Psal 78 71. that God chose Dauid his seruant tooke him from the sheepefold and preferred him before his brethren euen tooke him and from behinde the ewes with yong brought he him to feed his people in Iacob and his inheritance in Israel so he fed them according to the simplicitie of his heart and guided them by the disâ—retion of his hands The like we see in the book of Ester when the destruction of the Church was determined and contriued Mordecai said to Ester Ester 4.14 If thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy fathers house shall perish and who knoweth whether thou art come to the kingdome for such a time So what power strength ability or meanes soeuer God hath giuen he looketh for this duty and thankfulnes at our hands to seek the safety of Sion to aduance the glory of Ierusalem and to know that hereunto we are called Thirdly the beauty of all other cities and Reason 3 societies standeth in this that they are parts and members of the Church This is the glory of kingdomes and countries whereby they are beautified in that they belong to the true Church for otherwise all places are as cages of vncleane birds nay as lodges of vncleane spirits and all persons are as dogges swine as Tygers and vncleane beasts Hence it is that the Apostle describing what wee are by nature saith Eph. 2 12. Yee were at that time without Christ aliants from the commonwealth of Israel strangers from the couenants of promise and had no hope and were without GOD in the world If then it beautifie other places and persons it must needes be beautifull it selfe If it giue grace and glory to others that ioyne themselues to it it must needs be both gracious and glorious it selfe For whatsoeuer causeth a thing to be so must needes be so it selfe much more The vses of this doctrine are excellent as Vse 1 the nature of the Church is For first we conclude that they must needs be most happy blessed of God that are members of the Church For howsoeuer the world account them miserable grinning at them with their teeth nodding at them them their heads gaping at them with their mouthes hissing at them with their tongues and euery way contumeliously reproaching them with their words yet they are deare and precious in the account of God and in the reputation of Christ Iesus who bought them at a great price and redeemed them with the ransome of his owne blood 1. Pet. 1 18 19. Behold what loue the Father hath giuen to vs that we should be called
thy presence is a burden vnto me aske thy reward and wages of thy worke of that God whom thou hast obeyed or of that people whom thou hast blessed to whom thou seemest rather beholden then vnto mee and who I am sure are more indebted to thee for thy paines then I am This is a most shamefull blasphemy of a wretched man whose breath is in his nostrils against the eternall God that made heauen and earth who suffereth with patience the vessels of wrath prepared to destruction The answer of Balaam followeth to be coÌ„sidered The answer of Balaam who is brought in by Moses excusing himselfe and giuing wicked counsell to Balak to bring the people of God to ruine and destruction The Apology and defence that he maketh for himselfe is this that hee certified the messengers sent vnto him and declared to Balak himselfe that he was not at his owne choise and liberty to speake what the King wished and what himselfe desired but was as it were chained and restrained by the mighty hand of God that he could vtter nothing but what he inspired Thus the false Prophet seeketh to pacifie and appease the angry minde of the King and the hyreling laboureth to recouer his wages that was denyed him as if he should say Lay the fault where it is and not where it is not I haue striuen what I can to do that which thou requirest but the God of the Hebrewes hath hindered thy request and my desire Secondly hee promiseth that being now discharged and ready to returne home hee would giue such counsell which should work out the finall confusion of this people if it were wisely and warily followed For when he seeth he cannot curse them he giueth counsell how to hurt them as if hee should haue saide to Balak I see to my griefe thou perceiuest to thy cost that sorcery will not preuaile and serue the turne yet do not despaire but hold on thy purpose try a new conclusion another way I haue another plot in mine head follow my direction and doubt not but thou shalt bring thy matters to a good passe and destroy that people as they hereafter shall destroy thy people But what this counsell was is concealed and not expressed in this place which was not such as the Prophets of God aduised and perswaded to the people of God but diuellish counsell proceeding from that spirit by which he was guided to open a gap to bring vpon them all mischiefe and misery and to pull downe the wall of Gods protection whereby they were fenced and defended and to let in their enemies vpon theÌ„ God being become an vtter enemy vnto them For by the successe and euent in the chapter following it appeareth what this crafty counsell was Numb 25 3. by the peoples falling in fancy and fellowship with the Moabitish women wherby they were drawne into spirituall and bodily fornication And afterward in the one thirtieth chapter of this booke verse 16 Moses speaking of the Midianitish women saieth These caused the children of Israel through the counsell of Balaam to commit a trespasse against the Lord as concerning Peor and there came a plague vpon the Congregation of the Lord. So the Apostle Iohn speaketh writing to the Church at Pergamus I haue a few things against thee because there thou hast them that maintaine the doctrine of Balaam c. Reu. 2 14. Hereby then we see that when Balaam had sundry wayes assayed and attempted to curse the people of Isâ—ael and yet his purpose fayled him because God crossed his deuices hee told Balak that the last refuge and onely way to preuaile against them was to draw them to sin against their God and so to make a breach betweene him and his people Now according as hee counselled him and gaue him instructions so Balak confederate with the Midianites sent forth the most beautiful women in their kingdomes into the Campe of Israel to entice them to the worship of their Idols to banquet with them at their Idoll-feasts whereby â—hey drew them to Idolatry and fornication sinning against God and kindling his wrath against them But of this we shall speake further in the chapter following Verse 10. Then Balak was very angry with Balaam and smote his hands together and saide I sent for thee to curse mine enemies c. See heere the euent of all the conspiracy against the Israelites they had conceiued mischiefe Psal 7 14 15 bring forth a lye They that trauaile with wickednesse trauaile with the winde and the end is not answerable to the beginning They vanish away in their owne imagination whilst Israel standeth as a defenced City From hence we learne that things practised inconsiderately not with good aduice Doctrine Thing vnlawfully atteÌ„pted haue euill ends and attempted vnlawfully with a wicked purpose haue other euents then men thinke of Whatsoeuer wee goe about with a wicked minde hath an euill end in the iust iudgment of God We cannot expect that any euil action should haue a good end Indeed God doth many times suffer euill men causeth them to multiply The causes why wicked men do multiply because our sinnes deserue so many chastisements and scourges as there are wicked men in the world Againe it is requisite that we should all our life long be kept in a continuall exercise of faith prayer patience and repentance Iudg. 2 22. and that they might be as pricks and thornes in our sides Lastly the Lord by suffering the wicked to prosper and proceed doth greatly aduance his owne glory whiles he reigneth in the midst of his enemies Exod. 9 15 16 and preserueth his Church in despite of Satan and his wicked members which daily seeke the ouerthrow thereof Is it not strange that an hundred Sheepe should liue among a thousand wolues not be deuoured It is no lesse wonderfull and to bee maruelled at that any of Gods people should liue vpon the face of the earth being compassed about with an army of wicked men the very limbes of the diuell that open their mouths to swallow them vp and hate them with an vnfained hatred vnto the death Notwithstanding the Lord thus beareth and forbeareth yet in the end hee will cut off the wicked and all euill shall haue an euill end We see this in Pharaoh calling for his Sorcerers they withstood Moses and resisted the truth they turned water into blood and rods into Serpents yet in the end all their cunning was stained and they confessed it was the Finger of God Exod. 7 11. 8 19. Consider the example of those that would builde them a Citty and a Tower to get them a name lest they should bee scattered vpon the whole earth Genesis ch 11. verse 4 the Lord came downe to see the Citty which the sonnes of men builded and there confounded theyr Language that euery one perceyued not anothers speech The Apostle Peter maketh a long rehearsall in his second
Epistle chapt 2. verse 4 of the sinnes of the Angelles of the olde world of the Sodomites and setteth down the wages thereof what it was the Angels were cast downe the olde world was drowned the Cities of Sodome and Gomorrha were burned See the miserable ends of Pharaoh of Ahitophel of Saul of Iudas of Herod and such others all the which are written for our instruction to teach vs that all euil works shall haue an end answerable to their euill The Reasons are plaine to assure the truth Reason 1 hereof For first it standeth with Gods iustice to recompence euill with euill True it is he is able by his infinite power to bring good out of euill and to turne the euill actions of men to serue his owne glory to further the good of his children as we see in the history of Ioseph who by the false treachery of his brethren was solde into Egypt to whom he said When ye thought euill against me God disposed it to good that he might bring to passe as it is this day and saue much people aliue Gen. 50 20. So Iob being bereaued of his children 〈◊〉 1 21. and robbed of his Cattell confesseth that the Lord had giuen the Lord had taken away Likewise the Apostles speaking of the crucifying of Christ the Lord of glory declare that Herod and Pontius Pilate with the Gentiles and people of Israel 〈◊〉 4 27 28. had done no more then the counsell of God had determined before to be done Neuerthelesse it standeth with the rule of his iustice to crosse the attempts and endeuours of euill men and to set himselfe against them that set themselues against him So long therfore as God is so iust the vngodly must not looke for any good successe of euill enterprizes His blessing is vpon the lawfull labours of his children because he is mercifull his curse waiteth vpon the vnlawfull works of his enemies because he is iust It is his nature to bee iust hee cannot deny himselfe Reason 2 Secondly the Lord will make their wickednesse knowne and plucke off the vizard from their faces howsoeuer they thinke to proceed and promise to themselues an happy end This the Apostle teacheth 2 Tim. 3 8 9 where he sheweth that as Iannes and Iambres withstood Moses so do these also resist the truth men of corrupt mindes reprobate concerning the faith but they shall preuaile no longer for their madnesse shall be euident to all men as theirs also was Seeing therefore God is a iust God and will vncase the hypocrisie of euill men we are right well assured that euil inuentions shal come to nought and haue God to crosse them Vse 1 The vses remaine First we see from hence that sinne endeth not as it beginneth Euill men are sure to be destroyed and that God will call them to an account for those things which they haue done if not in this life yet assuredly in the life to come They dreame of God sitting ydle in heauen and seeing all things and regarding nothing but in the end they shall know that which now they will not know and feele that whereof now they haue no feeling And see heere how Satan bewitcheth the mindes of these men and blindeth their eyes that they cannot see sinne to bee sinne nor cast their eyes to behold the wages of sinne reserued for the committers of it Let all wicked men therefore looke for the heauy curse of God They blesse themselues but the curse of God is vpon them Deut. 32 41 and ready to ouertake them Woe therefore shall be vnto them though all the world should blesse them They can haue no assurance of any good successe nor looke for any blessing vpon the works of their hands Secondly be not offended when wicked Vse 2 men florish and prosper but consider their end and what the end of their hope is and we shal not be deceiued with their outward glory and present pompe of the world wherin they liue It is a great tentation to the faithfull to behold the prosperity of the wicked The Prophet Dauid declareth how his faith had long wrastled and struggled with this assault insomuch that his foote had well nigh slipped Ps 73 2. and his steps were almost gone when he saw how the vngodly florished and on the other side that he was daily punished and chastened euery morning This was it that troubled Iob Wherefore do the wicked liue and waxe olde and grow in wealth Iob 21.7 So the Prophet Ieremy maruaileth at the prosperity of the wicked O Lord if I dispute with thee thou art righteous yet let me talk with thee of thy iudgments Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Ier. 12 1. So the Prophet Habbakkuk complaineth vnto God Hab 1.3 considering the great felicity of the wicked and the miserable oppression of the godly which oftentimes endure all kinde of cruelty and affliction and can see no end thereof But we must enter into the Sanctuary of God then we shal see the end which God in his iust iudgement hath appointed to wicked men when wee thought he had no care of their doings and that they were in the greatest safety and security we shall see he is holy in all his wayes true in all his words This is a great terror vnto wicked men to know that he will lay vpon them a fearefull end and on the other side it is a great comfort vnto the godly to consider that howsoeuer God beare a long time yet in the end his hand shall take hold on iudgment then hee shall execute vengeance on his enemies and reward them that hate him Lastly seeing all euill shall haue an euill Vse 3 end let vs haue no fellowship with euill men or euill actions vnlesse we will partake with them in the punishment It is our duty to forsake their company and to leaue our league with them lest we be taken in the net and be snared in their wayes This is the exhortation giuen to vs from heauen Come out of her my people that ye be not partaker of her sinnes Reuel 18 4 5. and that ye receiue not of her plagues Many haue sustained much danger endured much affliction by accompanying and conuersing with euill men Lot was neuer more greeued nor lesse secured then when he was euen in the very midst of Sodome He made choise to dwell there therby to enrich himselfe but he quickly repented him of his choise Gen. 14 12. He was taken prisoner by forreigne enemies and was in greatest danger by violence at his owne home Gen. 19.9 Yea so long as he liued in that place he seemed to liue in a little hell as the Apostle testifieth 2 Pet 2 7 8 that God deliuered iust Lot being vexed with the vncleanly conuersation of the wicked for he being righteous and dwelling amongst them in seeing and hearing vexed his righteous soule from