had numbred the people after God sent him this word and offered him the choise of famine or sword or pestilence he saide I am in a wonderfull streight let vs now fall into the haÌ„d of the Lord for his mercies are great and let mee not fall into the hand of man Who had not rather receiue punishment at his fathers hands of whose loue he is assured then to bee punished with the strokes of an enemy that loueth him not but hateth him to the death Men are proud and cruell fierce ambitious but God is full of compassion and his mercy endureth for euer he knoweth whereof we were made Psal 103.14 Psalme 78 39 he remembreth that we are but dust hee considereth that we are mortall yea a winde that passeth and commeth not againe He will not suffer vs to bee tempted aboue that wee are able to beare Hitherto the Lord hath visited vs with his mercifull and gentle corrections famines sicknesses and strange diseases Let vs behold his gracious dealing toward vs and profit by these fatherly admonitions for if he should deliuer vs into the hands of barbarous and beastly enemies we should soone discerne the difference betweene the louing chasticements of a father and the bloody strokes of an enemy 22 Then they departed from Kadesh and the childreÌ„ of Israel euen al the congregation came vnto Mount Hor. 23 And the Lord spake vnto Moses and Aaron in Mount Hor neere the border of the land of Edom saying 24 Aaron shall be gathered vnto his people for he shall not enter into the Land which I haue giuen vnto the children of Israel because yee rebelled against my commandements at the waters of strife 25 Take Aaron and Eleazar his sonne and charge them to come vnto this Mount 26 And cause Aaron to strip off his garments and thou shalt put them vpon Eleazar his sonne then Aaron shall be gathered vnto his Fathers and shall dye there 27 And Moses did as the Lord had commanded for they went vp vnto Mount Hor in the sight of all the congregation 28 And Moses caused Aaron to strip off his garments and he put them vpon Eleazar his son and Aaron dyed there in the toppe of the Mount So Moses and Eleazar came downe from off that Mount 29 And when all the Congregation saw that Aaron was dead all the house of Israel wept for Aaron thirty dayes Hitherto of the Ambassage of Moses to the King of Edom These words containe the third and last part of the Chapter to wit the death of Aaron after the people were remooued from the borders of the Edomites For albeit the King did so vnkindly deny them any passage yet Moses and the Israelites doe not oppose themselues against them or attempt to breake through by force of Armes multitude of men and dint of sword but passe by their borders peaceably and fetch a compasse about their land True it is those enuious Edomites were worthy to perish and to be vtterly destroyed for their inhumanity yet because the time was not yet come wherein the Lord had prophesied and promised that the elder should serue the yonger Gen. 25 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth Rom. 12 19. Now in these verses we see how God beginneth to execute the former threatning against Moses and Aaron For heere wee are to consider three things First the death of Aaron Secondly the succession of his sonne Thirdly the mourning of the people The father dieth the son succeedeth the people lamenteth the death of the high Priest If Aaron had dyed without any prediction and foretelling of his death all men might haue thought it had fallen out at aduentures and ascribed it wholy to the decaying of strength wasting of nature but being reuealed to Aaron himselfe and manifested to the whole Congregation both the time when and the place where he should die it appeareth that his daies were numbred and his yeeres limited which hee could not passe As then God had determined the death of Aaron and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him Deut. 34 4 5. the other concerning Moses is reserued vnto his time appointed of God In this place God commanded both of them what to doe euen to ascend vp to the Mountaine and sheweth that Aaron shall die there for his disobedience whose garments must be pulled off and put vpon Eleazar lest by touching of the dead the holy garments should be defiled After this commandement followeth their obedience agreeable to the same they come vp to the Mountain Aaron is stripped Eleazar is cloathed with them Aaron without feare of death or longer desire of life or prayer for life departeth in peace according to the word of God he is gathered to his Fathers Moses and Eleazar descend from the Mountaine Moses Eleazar and the people mourne for Aaron thirty daies Verse 23 24. And the Lord spake vnto Moses and Aaron We see heere according to the former threatning pronounced by the mouth of God verse 12. that Aaron cometh not into the land of Promise but dieth in Mount Hor. We learne heereby Doctriâ— God-thrâ—nings are 〈◊〉 compâ—â—â—â— that the threatnings of God are accomplished Howsoeuer his iudgments are many times deferred and his punnishments prolonged because hee is patient toward vs and would haue no man to perish but would haue all persons come vnto repentance yet in the end all his threatnings shall be verified and fulfilled in their times and seasons Consider this truth in our first parents Ge. 2 17. â— 3 7. God threatned them that if they did eate the forbidden fruite they should die the death we see the effect in them and all their posterity throughout al times and generations Behold other threatnings of God wee shall alwayes reade the execution after the denunciation So when God by the Ministery of Noah a Preacher of righteousnesse 2 Peter 2â— had threatned to destroy the whole world if in an hundred and twenty yeeres they repented not wee see how he brought in the flood vpon the world of the vngodly swept them away from the face of the earth which they had corrupted with their cruell and vncleane conuersation This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua The man is cursed before the Lord Ioshua 6â— that ryseth vp and buildeth the City Iericho he shall lay the foundation thereof in his eldest sonne and in his yongest sonne shall he set vp the gates of it meaning therby that whosoeuer should attempt to builde this City he should pay for it deerely because what time hee layeth the foundation of the wals his eldest sonne shall dye and when hee setteth vp the gates and hath finished it his yongest sonne shall dye When this threatning seemed quite forgotten and consumed with the rust of time God doeth bring it to passe as we
to deferre the celebrating of it together with others one is vncleannesse the other is a iourney both of them must bee vnderstood as grounded vpon necessity For to thrust himself into the vncleannes heere ment without a calling or to absent himselfe by a iourney vpon euery trifling occasion thereby omitting the busines of God because he wold further his own busines is rather to be ceÌ„sured very sharply theÌ„ to suffer an excuse vpoÌ„ necessity of whom we may say with Salomon As a bird that wandreth from her nest Pro. 27.8 so is a man that wandreth from his place For there are very many in al places that had rather leaue the Lords worke vndone then spare one day of their owne It is a great matter with them to lose a dayes worke but they regard it as a matter of nothing to rob God of his day that he hath kept for himselfe They had rather goe to a drunken feast abroad theÌ„ to feast with God in his house They had rather go speak to others in their owne affaires then either to God by prayer or heare him speak to theÌ„ in his word on the Sabboth day But to leaue this and to returne to the matter in hand by vncleannes in touching the dead is ment by proportion all other kinds of legall vncleannesse whatsoeuer which signifie the defilements of sin continued without repentance the Lord leading his Church in the minority of it by outward things to inward by earthly to spirituall by the shadow to the body The dead body is accounted vncleane because death which hath seazed vpon it is the fruite of sin wherby men are truely made vncleane The Passeouer was to the Israelites the same that the Supper is to vs the equity therfore and truth of that which is heere described and directed to the people remaineth to vs for euer and teacheth That necessitie brought vpon any by the hand of God Doctrine or by an ineuitable duty of a mans calling Necessity brought vpon any by Gods hand dispenseth with Gods seruice for that time doe for that time free him from the publike exercises of religion and of Gods worship If it be to saue a mans life or to preserue his house and goods from destruction it giueth liberty a toleration and dispensation for the present to leaue the immediate worship of God Such is the immediate hand of God in sickenesse as we see in Hezekiah Esay 38. Such was the case of Dauid in persecution Psal 84. Such is the case of those that are in a long iourney as in this place Likewise whensoeuer the publike meanes are for a time taken away through persecution Psa 74 In time of sicknesse God requireth another duty of vs to wit to looke to our health in danger of life to looke to our safety in danger of our goods to looke to our wealth Reason 1 For whensoeuer God denyeth the meanes his will is that the things themselues should ceasse For other meanes may not be inuented or any other forme then that which he hath ordained as Ioel 1.19 he threatneth that the meat offering and drinke offering should ceasse Whensoeuer the will of God is that these things shall be done he will offer vnto vs and put into our hands the meanes he will giue vs the time and opportunity to do them Secondly it is Gods pleasure to accept of mercy rather then sacrifice Mat. 12.7 Hence it is that to saue from fire and water to preserue life to visit the sick and to look to them is to be preferred and more to be respected then going to the Church or hearing of the word What man shall there be among you saith Christ Mat. 12.11 that shall haue one sheepe and if it fall into a pit on the Sabboth day will he not lay hold on it and lift it out how much then is a man better then a sheepe for the Sabboth was made for man and not man for the Sabboth God ordaining it for our good not for our hurt Vse 1 Hence it followeth that it is not simply the omitting of â—he Sacraments but the neglect and contempt of them is dangerous to neglecters and contemners They shall beare their sinne as they iustly deserue whose default it is The Israelites in the wildernesse were forty yeeres together vncircumcised yet were they to be holden the people of God because they cannot be charged with negligence nor reprooued for any contempt in as much as they wanted leysure being in their iourney or daily expecting the signe of remoouing All the people that came out of Egypt were circumcised Iosh 5.5 but al the people that were borne in the wildernesse by the way them they circumcised not and it is excused or defended by necessity For the Sacraments doe not conferre grace neither are they absolutely necessaâ—y to saluation as if without them a man could not possibly be saued Hence therefore are the Romanists reprooued that do teach that children are damned that dye without Baptisme Children dying without Baptisme arâ— not damned as though all the Israelites that dyed in the wildernesse which were borne there and were not circumcised were condemned no doubtlesse no more then that all which were circumcised were saued True it is Moses was reprooued and was neere to death because he circumcised not his sonne who had time and leisure to doe it Exod. 4.24 and we must take heed of contempt which deserueth a cutting off from the people of God Gen. 17.14 because he hath broken the Couenant Howbeit as it is said in the prouerb Necessity hath no law The grace of Christ taketh away all the sinnes of all beleeuers and therefore the generall guilt brought in by originall sinne Rom. 5. This grace is not tyed to outward signes but dependeth vpon the free pleasure of God This is receiued by faith only as appeareth in the example of Abraham and farther confirmed by the Sacâ—aments Neuerthelesse we acknowledge a necessity in respect of the commandement of God and of the proper end and therfore is with all reuerence and conscience and obedience to bee yeelded vnto Secondly where the ordinary and precious Vse 2 meanes of saluation the preaching of the word and administration of the Sacraments are taken away and remooued as the standard out of the campe or the light out of the candlesticke there the extraordinary and more weak meanes are to be vsed of vs and Gods blessing in such cases is to bee hoped for and looked after In the dayes of persecution priuate reading meditation and conference are blessed of God and his Church maintained continued and encreased thereby yea the beholding of the constant suffering of the holy martyrs was a forcible meanes to worke the conuersion of many and made them in loue with that doctrine for which they suffered and gaue their liues In times of famine when there is no bread left in a citie and the inhabitants are constrained to fare hard and short yet it
Tribes and families of Israel and hauing seene what forces and number of men fit to beare armes were found in euery Tribe from 20. yeares of age vpwards hee appointed vnto them by direction from the Lord such Princes and Leaders as in worth and reputation were in euery Tribe most eminent Numb 1 46. The number of the whole army was 603550. men for the warres besides women and children also beside the strangers which followed them out of Egypt This great body of an army was diuided by Moses into foure grosse and mighty Battalions each of them containing the strength of three whole Tribes hauing Captains and Colonels appointed vnto them Thus did the blessing which Israel gaue to his children and God himselfe before to Israel take place among them In the middest of the foure great armies sorted vnder their seuerall standards was the Tabernacle Numb 3 8 as a portable or mooueable Temple carryed which was surrounded by the Leuites and the Leuites also by the other Tribes so that not onely the Pagans and Heathens were forbidden accesse vnto it Verse 38 but the sentence of death passed vpon euery soule of the Israelites themselues that durst approach it who were not of the Leuites to whom the charge was wholly committed So sacred was the Tabernacle of the Congregation Numb 1 39 and with such reuerence garded and regarded that two and twenty thousand Priests were dedicated to the seruice and attendance thereof For as the industry in framing euery the least part thereof the curious worke-manship bestowed vpon it Exod. 31 3 4 and the charge and expences about it were exceeding great so the dutifull obseruance in the preseruing and laying vp of the holy vessels the solemne remoouing thereof the vigilant eye in attending thereon together with the prudent and prouident defence of the same serued to procure all due reuerence to the holy things of God and to encrease zeale and deuotion in such as approached neere vnto him euen as on the other side this is the maine cause of the prophanation of the Sacraments and of the contempt of the Word and Prayer and of so little practise of true piety among vs because there is so little feare and reuerence in the hearts of men towards the worship of God and the parts thereof Great was the zeale and forwardnesse both of Princes and people as appeareth both in making the Tabernacle and all manner of worke for the seruice of the Sanctuary Exod. 36 5. in offering afterward For after that Moses had taken order for all things necessary written in the Lawes numbred his armies and diuided them into seuerall Regiments or squadrons whereof the Tribe of Iudah led the Vantgard the twelue Princes or Commanders of the Tribes renowned of the Congregation and the heads of thousands in Israel Numb 1 16. brought their Offerings before the Lord to wit sixe couered Chariots and twelue Oxen to draw them therby to transport as they marched the parts of the Tabernacle Numb 7 2. with all the appurtenances the Sanctuary onely excepted which for more reuerence and regard was carried vpon the shoulders of the sonnes of Kohath vnto whom that care and charge was commited Numb chap. 3. verse 31. Neuerthelesse after so many mercies of God vpon them hauing seene so many miracles shewed so many victories atchieued so many remissions obtained so many benefites receiued and so many iudgements inflicted vpon the disobedient yet they as a stubborne and rebellious generation a generation that set not their heart aright Psalme 78 8. whos 's spirit was not stedfast with God neuer ceased to prouoke him by their sinnes and oftentimes as it were made a generall Conspiracy against him and Moses his seruant so that Miriam and Aaron were not free Arist Rhetor. lib. 2. cap 24. Numb 12.1 verifying the saying of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Euen a mans Kindred know how to enuy at him But among all other mutinies and murmurings recorded in this Booke none was greater then that which happened after the returne of the twelue Aduenturers or Discouerers sent out by Moses into the Territories of Canaan as wel to informe themselues of the force of the inhabitants and fertility of the Countrey as also to take knowledge of the Wayes Passages Riuers Foards Plaines and Mountaines thereof that nothing might be hidden from them For the wrath of God was turned against Israel being kindled by the violent breath of their rebellion Numb 14.22.30.31 so that hee punished the same in a most fearefull manner Iude verse 5. and almost extinguished euery soule of the whole multitude which he had brought out of Egypt for onely two Caleb and Ioshua were excepted And albeit Moses was the mildest and meekest man vpon the earth Numb 12.3 and often prayed vnto God for them to renew his wonted mercies and to consider that theyr destruction would encrease the pride of the Heathen Nations both of the Egyptians from whence they came Numb 24 13. and of the Canaanites to whose Land they were going and preuayled by his wonderfull prayers with him For the prayer of a righteous man auayleth much if it be feruent as the Apostle Iames saith chapt 5. verse 16. yet they ceased not to murmure against him witnesse heereof amongst others the insolent behauiour and conspiracy of Korah Dathan and Abiram and their Partisans Numb 16. verse 1. who for the contempt of God and his Ministers and seeking to ouerthrow the order and discipline of the Church were some of them swallowed vp aliue and by the earth opening her mouth deuoured others euen two hundred and fiftie in number which offered Incense with Korah their Captaine were consumed with fire from heauen besides fourteene thousand and seuen hundred which iustified the former mutiny were stricken dead with a sodaine pestilence as Numb 16. verse 49. Thus while the wicked multitude vsurped ecclesiasticall authority and endeauoured to subuert the power of the Church-gouernment and to bring in a parity that is an horrible confusion by making all men alike by pretending that all the Congregation are holy euery one of them as Numb 16. verse 3. and by rebelliously contending against the high Priest and the cheefest Magistrate to whom God committed the ouersight of all the Almighty altered the course of Nature that They dyed not the common death of all men neither were visited after the visitation of other men Verse 29. but he made a new thing and wrought one of the greatest wonders and myracles which fell out in all the time of Moses his gouernment And the better to assure his people and in his great goodnesse to confirme them touching the election of Aaron and his sonnes to the Priesthood it pleased him also to approoue the same by a great miracle of the Twelue Rods giuen in by the hands of the twelue Tribes of which Moses receyued one of euerie Head and Prince of his Tribe all which being
withered and dry Wands and on euery rodde the name of the Prince of the Tribe being written and Aarons name on that of Leui it fell out that the Rod of Aaron receyued by the Omnipotent power of God a vegetable soule For being layde vp in the Tabernacle of the Congregation one onely night it had vpon it Buds Blossomes and ripe Almonds wherby the power of God was manifested the calling of Aaron confirmed the mouth of the Conspirators stopped the whole Congregation of Israel perswaded to rest themselues vpon the ordinance that God had appointed and setled among them It were almost endlesse to rehearse all the other murmurings against Moses and prouocations against God For when they came to the Mountaine Hor after the death of Aaron Numbers 33. verse 38 who dyed in the first day of the fifth moneth of the fortieth yeare after theyr departure out of Egypt all the people murmured most violently against Moses by reason of the scarsity of water when neyther the punishments by fire from heauen aboue them nor the opening of the earth vnder them nor and swallowing of them vp nor the often and sodaine Pestilences that seized vpon them nor any myracle formerly shewed among them neyther the loue or wrath of God could preuaile any longer with this stubborne and rebellious people then while their bellies were filled and their appetites satisfied Numb 20. but in stead of seeking for helpe and releefe at Gods hands in their necessity when they suffered hunger or thirst or any other want they repined and repented of their estate casting into his teeth who least of all deserued it all their misaduentures And albeit they were entred into the fortieth yeare wherein all trauailes troubles and miseries were to take end and that they were euen in sight of the land promised yet againe they tempted God as obstinately as in former times and neyther trusted his promises nor feared his iudgements nor regarded his miracles Neyther are we to thinke by way of Iustification of our selues or condemnation of Israel that wee are by nature better then they or they a worse people then our selues for it hath alwayes beene the disposition of the common sort to waxe weary of present things and to desire some change and alteration The multitude as Polybius doeth not vnfitly speake is like the sea where a small gale of winde causeth a great Tempest Cicer. pro domo sua ut Demost in orat de faâ—s legat They are changeable and vnconstant and as variable in their opinions as the weather is And so often as I remember the dislike and discontent of this people with such Gouernors in the Church and Commonwealth as God had set ouer them who had they beene changed and others placed in their roome would haue liked them no better I cannot forget a memorable example that fell out among the Campanes in the City of Capua during the second Punicke Warre through a mutiny among the people against their Magistrates as Liuy reporteth Liuy decad 3. Lib. 3. when as the Commons abusing their liberty would needes depose the Senate to which they were maliciously affected and weary to be vnder their gouernment any longer and agreeed to put them to death Pacuuius Calauius the head Magistrate willing to saue them when they had passed sentence vpon one Senatour to haue him executed bad in his stead to choose a good Senator and a righteous At the first all were silent and as still as midnight for default of finding a better Afterward when some odde groome past all shame and reuerence seemed to nominate one to succeede by and by they grew to lowd words and great clamors while some sayde flatly they knew not the man others layde to his charge sundry lewd and naughty vices and others obiected against him basenesse and beggery or else some dishonest kinde of Trade and Occupation whereby he gate his liuing Thus fared they and much worse a great deale when a second or third Senator was named to bee substituted in the roome of others so as it was wel seene that the men bethought themselues better and repented of that they had done already considering how much they fayled and were to seeke when they should appoint another in his place c. And so at length they were content to keepe their olde Senators It is not therefore without cause Decad. 3. lib 4. that the same Historiographer describing the beast of many heads sayth well Haec natura multitudâ—nis est aut seruit humiliter aut superbè dominatur libertatem quae media est nec spernere modicè nec habere sciunt that is See the nature and disposition of the multitude eyther they serue basely or rule proudly Liberty that is the meane betweene them both they haue neither the skill to despise with reason nor the grace to entertaine in measure But to passe ouer these things and to see how Israel passed forward toward the Land of Canaan I cannot omit that Moses omitted nothing before his death that might serue for the good of the people and to shorten their iourney what he might and therefore sent Messengers vnto the Prince of Idumea Numb 20 17. praying him that he might passe with the hoasts of Israel through his Territory into the Land promised to their Fathers which bordered it For this was the nerest way of all other from the citty of Kadesh where Moses then encamped whereas otherwise taking his iourney by the Riuers of Zared Arnon and Iordan which afterward he was constrained to do hee might haue runne into many hazards in the passage of those Riuers with his great Army And albeit Moses vsed many strong and forcible reasons to perswade the Prince of Idumea remembring him that he was of the same race and family with Israel calling him by the amiable name of a Brother they being as sonnes of one Father to wit Isaac inferring thereby that he had more reason to fauor and respect them then he had to affect the Canaanites making a short repetition of Gods blessings bestowed vpon them as also of his purposes and promises concerning them in the time to come assuring him that he would no way offend him or his people neither yet wrong any by military insolency but would restraine his army within the boundes of the common and Kings highwayes paying money for whatsoeuer they vsed yea euen for the water which them selues or their Cattle should drinke Deut. 2 27 28 yet the King not trusting faire words knowing the strength of his owne country rampard with high and sharpe Mountaines and withal suspecting as a naturall wise man that so mighty an army of strangers consisting of more then sixe hundred thousand being once entred into the heart of his countrey it would rest in their owne wils to giue him law and to refuse directions from him and so bee at their owne discretion and disposition whether to abide there or to depart
albeit Iacob promised the crowne and kingdome to that tribe yet it is not by and by accomplished so that albeit his promises shall all be performed yet they are not straightway verified but are oftentimes long deferred True it is that the tribe of Iudah surmounted all the rest of the tribes at such time as God deliuered them out of Egypt yea Nahasson had the preheminence when the people were to be numbred when the Captaines of the tribes were to be chosen and when the offerings were dedicated in the Sanctuary Notwithstanding all this was but a darke shadow of the former prophesie for Iuda still remained without kingdome and principality Besides the former propheticall speech might seeme to many to carry little trueth or likelihood with it inasmuch as wee see God appointeth Moses of the tribe of Leui to be the gouernour of them After his death and decease Ioshua was Captaine and ruler ouer them who was of the tribe of Ephraim after him succeeded the Iudges who were extraordinarily stirred vp to iudge his people deliuer thē out of the hands of their enemies sometime of one tribe and sometime of another Then came Saul who was chosen king of the tribe of Beniamin all this while there is no mention of Iudah as if the prophecy were buryed in deepe silence and the birthright were vtterly forgotten yet in the end the Lord declareth that his word is not a iest and that Iacob though he were old yet did not dote when he foretold the same But to omit those things let vs obserue that God prouiding heere for the good of his people and the ordering of them appointeth officers and Magistrates ouer them and leaueth them not vnto themselues which would haue bene the occasion of all contention Thus we see how he appointeth a captaine and leader Doctrine 2 ouer euery tribe Magistrates and rulers are needfull to be set ouer the people of God From hence we may obserue that God giueth to his people rulers to fight their battels and to guide them in order and godlinesse Faithfull Magistrates are needfull for Church and Common-weath who are not onely a portion among beleeuers but the chiefe parts and stay of them in well-doing not onely in peace but in warre This we see plentifully proued vnto vs in the booke of Iudges where it is testified that the Lord raised them vp Iudges Iudg. 2 16 18. who deliuered them out of the hands of their oppressors and afterward when the Lord had raised them vp Iudges the Lord was with the Iudge and deliuered them out of the hand of their enemies all the dayes of the Iudge for the Lord had compassion of their gronings because of them that oppressed them and tormented them This is it which Iethro the father in Law of Moses saw to be profitable and necessary for the people when he admonished him to prouide men of courage fearing God men dealing truely hating couetousnesse Exod. 18.21 and to appoint such ouer them to be Rulers ouer thousands Rulers ouer hundreths Rulers ouer fifties and Rulers ouer tennes and to let them Iudge the people at all seasons This is it which Hiram acknowledgeth 2 Chron. 2. Because the Lord hath loued his people 2 Chron. 2.11 he hath made Salomon king ouer them This doth the Prophet Esay testifie chap. 22. Esay 22.20 22 In that day will I call my seruant Eliachim the sonne of Hilkiah the Key of the house of Dauid will I lay vpon his shoulder so he shall open and no man shall shut and he shall shut and no man shall open To these testimonies we might adde infinite others but in fo plentifull an argument these shall suffice to teach vs that the people of God stand in need of Rulers to go in and out before them and to order them in the duties of piety and honesty The reasons are euident First they are as the proppes and pillars of the house and Reason 1 the cause of good order among the people of God and the meanes to keepe them in all obedience On the other side through want of them many abuses are committed and much iniquity is practised While Ioshua liued and the Elders that out-liued Ioshua Iudge 2.7 the people serued the Lord all their dayes which had seene his great workes that he had done for Israel but when they were gone and gathered vnto their fathers the children of Israel did wickedly in the sight of the Lord and serued Baalim And againe chapter 4. Chap. 4.1 The children of Israel began againe to doe wickedly in the sight of the Lord after Ehud was dead And before Chapter 2. Ch. 2.19 and 8.33 and 17.6 and 19.1 and 21 25. When the Iudge was dead they returned and did worse then their fathers in following other gods to serue them and worship them they ceased not from their owne inuentions nor from their rebellious way Adde vnto these the conclusion of this booke In those dayes there was no king in Israel but euery man did that which was good in his owne eyes Whereby we see that so long as God blesseth a land with Princes and Magistrates it is stayed from ruine and destruction but when they are taken away it falleth Reason 2 to the ground and cannot stand vpright Secondly no society can continue without Magistrates neither defend it selfe If an hoste be without a Generall or a city without a Ruler or an house without a gouernour it needeth not forraine force to pull it downe and dissolue it it sufficeth in short time to destroy it selfe and from among themselues will men arise that shall bring it to nothing Parity is the mother of all mutiny and confusion whiles euery one vnderprising anothers value and vertue denyeth to be commanded and being wedded to selfe-loue esteemeth himselfe the best able and most worthy to command in all the company So then whiles men ouervalue their own worth esteem better of themselues then others contrary to the rule of the Apostle Phil. 2 3. they are cast away by the tempest of dissention and torne in peeces as a body without a head by mutual emulations These diseases of a diuided and distracted multitude without vnity and authority of gouernment caused the Lord to take order for his people that when they should come vnto the land which he had promised to giue them Deut. 17.14 and that they should possesse it and dwell therein they should set a king ouer them from among their brethren Wherefore seeing Magistrates are a stay to the people in all well-doing and the want of them is the occasion of all confusion we cannot but conclude them to be so necessary as that they cannot be wanted or spared Vse 1 The vses remaine to be taught and learned of vs. The first reproofe of the Anabaptists First it reprooueth the hellish and more then heathenish Sect of the Anabaptists that ouerturne this order that God hath setled
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
serueth not onely to soften the waxe but to harden the clay Hence it is that many are made worse by the word â—atth 13.15 but that falleth out through their owne corruption not through the nature of the word Hence it is that the Lord saith Make the heart of this people fatte and make their hearts heauy and shut their eyes lest they see with their eyes and heare with their eares and conuert and be healed Esay 6.10 â—say 6.10 Be it therefore that none are commonly worse then common hearers who heare indeed but doe not vnderstand and see indeed but doe not perceiue yet is the word to be preached and published though it be the sauor of death vnto death in those that heare it It is as the raine or snow that falleth from heauen which returneth not thither againe but watereth the earth and maketh it bud and bring forth that it may giue seed to the sower and bread to the eater so is it with the word that goeth forth out of the mouth of God it doth not returne vnto him voide but it accomplisheth that which he pleaseth and prospereth in the thing whereunto he sendeth it Esay 55. â—say 55 10.11 Lastly the wickednesse of euill hearers ought to be no barre against the preaching of the word forasmuch as euill persons are oftentimes wonne by the Gospel Publicans and harlots are brought by it to the kingdome of God Matth. 21.31 â—atth 21.31 Many of these that crucified the Lord of life and put our Sauiour to death were pricked in their hearts and said to Peter and the rest of the Apostles Men and brethren what shall we do Act. 2.37 â—ct 2.37 They gladly receiued the word and were baptized so that in one day there were added to the Church about three thousand soules The like we might say of the Iailour notwithstanding his cruelty and persecution of the Apostles he came to them and said Sirs what must I doe to be saued Act. 16 30. â—ct 16 30. Who preached vnto him faith in Christ by whose Ministry hee was conuerted Shall we then reason as these men doe Hearers are wicked and as bad as others that heare not therefore away with the word out of the Church pull down the chaire of Moses and downe with all preaching let vs haue no more hearing and let the sound of the word be buried for euer O foolish reason O damnable conclusion Nay wee may inferre contrariwise Such as heard long are sinful stil therfore let them heare more cheerefully and let the Minister deale more roundly with them Let them be told and taught that God will take an account of their hearing according to the meanes he hath afforded vnto them that by the word they shall be iudged at the last day and that as much hath beene committed vnto them so much shal be required at their hands againe that they are to heare the voyce of God while it is called to day and are to take heed they neglect not the accepted time and that as Christ hath knocked long at the doores of their hearts so they know not how suddenly he will depart from them Verse 4. And Nadab and Abihu dyed before the Lord c. We haue already declared how God immediately after the ordering of the Armies of the Israelites describeth the tribe of Leui that was exempted and priuiledged out of that muster and multitude and of what family Aaron came Now wee are to shew what became of his sonnes who albeit they were the sonnes of one man yet they neither liued nor dyed after one manner For the two eldest Nadab and Abihu Leuit. 10.4 Num. 26.60 presuming to offer incense to God and to burne it with strange fire were themselues consumed with fire there went a fire from the Lord and deuoured them and they dyed before the Lord with sudden death Thus by the same thing wherein they offered they perished strange fire brought downe a strange iudgement to declare the iustice of God against sinners but of this point we shall haue better occasion to speake farther in the fift Chapter Thus it fel out in the family of Aaron his two sonnes dyed by fire euen they dyed before their father 1 Chron. 24.2 and had no children to whom the Priesthood might descend therefore Eleazar and Ithamar executed the Priests office When the Leuites did offer sacrifice in the Tabernacle God sent fire from heauen Leuit. 9.24 to consume the sacrifice whereupon he commanded the Priestes that the fire should be kept euermore burning vpon the Altar and neuer be suffered to goe out Leuit. 6.13 Which the Gentiles also obserued by a foolish imitation So then their transgression against God consisted in these two things First they vsed strange fire contrary to the commandement of God whereas they should haue taken it from the Altar Leuit. 1.8 Leuit. 1.8 Secondly they entred into the holy place which was not lawfull for the high Priest himselfe to doe but vnder certaine conditions and at a certaine time Leui. 16.1 2. Leuit. 16.1 2. Exod. 30.10 Exod. 30.10 Heb. 9.7 Heb 9.7 Thus then as they sinned openly so God punished them openly and made them publike examples vnto others that should succeed them and come after them in that office as he speaketh Leuit. 10.3 Then Moses said vnto Aaron This is it that the Lord spake I will be sanctified in them that come nigh me and before all the people I will be glorified Babingâ—on Leuit ch 10. obser 6. It was but yesterday as it were that Aaron and his sonnes had a famous and a glorious consecration into the greatest and highest dignity vpon earth but these sonnes so lately exalted and honoured now lye destroyed before their fathers face to his ouermuch griefe and anguish not by any ordinary and accustomed death but by fire from heauen for their sins and breach of the Law and commandement of God We learne from hence that Godly parents haue Doctrine 2 oftentimes vngodly and disobedient children Godly parents haue oftentimes vngodly children Such as are reformed themselues haue children vnreformed We see this in Adam the first father he had not onely Abel the righteous who obtained good report that he pleased God but also Caine who was of that euill one and slew his brother 1. Ioh. 3. 1 Ioh. 3.12 Because his owne workes were euill and his brothers good Noah a iust man and perfect in his generations Gen. 6.9 had cursed Ham as well as blessed Shim Gen. 9.26 We see this in Abrahams house the Father of the faithfull who rereceiueth this commendation froÌ„ the mouth of God himselfe Gen. 18. Gen. 18.19 I know him that hee will command his children and his houshold after him that they keepe the way of the Lord to do iustice and iudgement that the Lord may bring vpon Abraham that which hee hath spoken of him yet he had in his
build it or when it should be builded or where it should bee builded Hence it is that the Lord sent Nathan vnto him who said vnto him Shalt thou build me an house to dwell in Whereas I haue not dwelt in any house since the time that I brought vp the Children of Israel out of Egypt 2 Sa. 7 5 6 7. euen to this day but haue walked in a Tent and in a Tabernacle In all the places wherein I haue walked with all the Children of Israel spake I a word with any of the Tribes of Israel whom I commanded to feede my people Israel saying Why build ye not me an house of Cedar So then seeing it might be said to him Who required these things at thy hands Who commanded of thee any such worke Who euer spake vnto thee to doe it Howsoeuer his purpose might be commended yet the fact is reprooued And God vseth two reasons to call him backe from his desire and enterprise one taken from his owne person the other from the person of Dauid From the person of God because hitherto hee had liued in a Tabernacle so that there was no cause in respect of him to trouble himselfe with the building of a Temple From the person of Dauid because he was to consider that there were many in Israel besides him many Iudges and Princes beside him and before him yet none of them had any such charge laide vpon them or committed vnto them or required of them so that he ought not to haue enterprised that which was commanded to none of them nor to himselfe True it is GOD saith in the booke of Deuteronomy that there should be one place where he would be worshipped but what or where that place was he did not foreshew therefore his farther pleasure to bee reuealed was to be expected and an expresse commandement to be waited for For wee see in the Scriptures that oftentimes somewhat is commanded which commeth not by and by to be practised and executed as we declared before touching the chusing of a King from among their brethren Deut. 17 14. when they came into the Land which the Lord their God had giuen them So Christ sent out his Apostles into all the world and commanded them to teach all nations but at what time they should go forth they were to expect a new commandement and commission Matth 28.19 Luke 24.49 so that albeit they were bidden to goe yet if they had gone before they had knowne when to goe they had offended The summe and effect of this answer cometh heereunto that Dauids thought and purpose was good and godly if we consider the roote of it inasmuch as it proceeded from a desire of promoting true religion neuerthelesse although God approued his intent yet he suffered him not to goe forward because hee wanted his word to warrant his intent and therefore did not obey God but follow his owne mind and deuice Thus wee see the cause why God forbad Dauid to builde him a Temple and yet afterward the people in the daies of Haggai are reproued Hag. 1 4. being returned from captiuity because they builded not Heere he forbiddeth that which there he cōmandeth These things seeme not to agree together but to be contrary one to the other and yet though different in shew they agree very well in deed in truth For in this place Dauid is pulled back from his purpose as running too fast trauelling as it were without his guide and sailing without his compasse because he had not the word of God whereas they were reproued because albeit they were stirred vp by the Prophets and called continually to that duty by the word of God yet they could finde no leasure to fall to worke but followed wholly their owne profites and pleasures Thus we haue answered the obiections let vs now come to the vses see what we are to learne from hence Vse 1 First of all wee are taught that touching things that are to be done or not to be done we are not to iudge by the false rule of our owne carnall and corrupt reason but according to the sure word of the Prophets and Apostles It seemeth a small thing in our owne iudgement to burne Incense with strange fire but it is a most greeuous sinne and deserued a most greeuous punishment if we consider the word of God thereby transgressed or respect his commandement thereby violated For these two sonnes of Aaron died not the common death of all men nor were visited after the ordinary visitation of the rest of the sons of men but God wrought a strange worke he brought fire from heauen and consumed them Numb 16 18. The like we might say of Corah and his company they contented not themselues with the ordinary calling of the Leuites to do the seruice of the Tabernacle of the Lord and to stand before the Congregation to minister vnto them but they would also take euery man his censure and put incense in them but they sought the Priesthood also and vsurped the office peculiarly appointed to Aaron and to his sons It might seeme a small thing to set vp others to burne incense and a man might say Why might not Korah do it as wel as Aaron What skilleth it by whom it bee done But hereby the will of God is broken and little regarded yea God himselfe is contemned and little esteemed in our eyes This then bindeth euery soule to humility not to thinke any thing better wiser or more expedient and profitable to the Church then that which is prescribed vnto it neither yet to account any thing idle or superfluous or vnnecessary or that might be amended There be many prophane men that think most basely and contemptibly of the most excellent things of God as of the Word of the Ministery of the Sacraments and of the prayers of the Church It seemeth to many a slight thing not to be washed with the water of Baptism but it is not so with God who hath instituted that Sacrament and therefore woe vnto them that neglect it or despise it The like we might say of the Lords Supper it is accounted among many a small matter whether they come to the Table of the Lord or not But we must measure the necessity of it not by the outward shew of the outward actions but by the Commandement of God because whatsoeuer Christ hath instituted for the perpetuall vse and benefit of the Church we are commanded to yeeld obedience vnto it Whosoeuer neglecteth to doe what hee appointeth sinneth most greeuously against him Wherefore the Apostle saith 1 Cor. 11. 1 Cor. 1◠As often as ye eate this bread and drinke this cup yee doe shew the Lords death till he come Such then as come sildome to this Sacrament declare plainely that they regard not the death of Christ They looke to receiue life and saluation from him but they do not esteeme the meanes whereby they may be made
partakers of them The Apostle speaking of the word of God in his Epistle to the Galatians declareth that by the preaching thereof Christ Iesus was so cleerely set foorth Gal. 3 1. that he was as it were crucified among them much more may this bee saide of the Supper of the Lord which is a most liuely remembrance of his death and of the shedding of his most pure and precious blood This vse hath many branches First we must thinke our selues fooles in the matters of God that wee may bee made wise such as thinke themselues wise do thereby professe themselues to be no better then fooles 1 Cor. 3 18. Secondly to account God onely wise yea wisedome it selfe as the wise man saith Prou. 9 1. Wisedome hath built her an house Thirdly adde nothing to the word of the Lord which were to make our selues wiser then God and to shew our selues to bee worse then madde men We must not turne aside to the right hand or to the left Deut. 5 32. Deut. 5 32. and 28 14. nor decline from any of the words which hee hath commanded vs Deut. 28 14. for that were to wrastle against the Lord who is too strong for vs his will must stand vpright when our will shall be ouerthrowne and cast downe to the ground Lastly we must thinke nothing small or little in Gods seruice He tooke order for the least things in the Tabernacle and left them not arbitrary A little thing done amisse bringeth all out of square in the worldly affaires of men and so it is with Gods matters In the businesse that concerneth our selues wherein we take our selues to bee any way interessed we account nothing little if we be iniuried or wronged therein we take it to heart we cannot abide it we storme against theÌ„ that crosse vs. And shall we thinke God is carelesse what becommeth of his seruice and consequently of his glory Woe vnto vs if we iudge so of honouring him Vse 2 Secondly this serueth seeing all worship of God ought to be guided by his word and directed by his commandement not by the priuate wils of men to reproue the wonderfull pride of men in al ages who haue alwaies presumed to adde somewhat of their owne to the ordinance of God in his worship and accounted it too grosse simplicity to cleaue to the bare and naked word so haue made a mixture of his religion with our owne inuention as it were to sowe our field with diuers seeds The Scribes and Pharisies added the traditions of their fathers as washings of cups of beds and of tables â—ark 7 3. yea they so abounded in them that they made the Commandements of God of none effect thinking it great reason they should giue place to their deuices The Papists haue added to the word of God apochryphall bookes many vnwritten verites the decrees and decretals the inuentions of their Popes which they hold in as great reuerence as the holy Scriptures They haue added vnto the two Sacraments instituted by Christ fiue other to make the number amount to seuen To baptisme they haue added exorcismes spittle salt creame and other such like trash and trumpery To the Supper they haue added Transubstantiation the reall presence the merit of the worke the Masse propitiatory for the quicke and dead crossings creepings eleuation reseruation preseruation by sea and land in warres and in iournies To the Ministery of Pastours Teachers they haue added an idle rabble of Pope Cardinals Abbots Monkes Fryers Iesuites Votaries Nunnes Acolytes Exorcistes a multitude of drones as croking frogs arising out of the bottomlesse pit To praier and pure inuocation of the Name of GOD they haue added praiers to Saints praiers in a strange tongue praiers before Images and in their Idol Temples praiers said by tale and numbred or rather mumbled vpon their beades their canonicall houres and such like superstitions partly idolatrous and partly heathenish and partly blasphemous Thus they haue corrupted Gods worship and defiled whatsoeuer they touch and turned his truth into a lye It is reported of Gregory Bishop of Rome the best of all those that followed but the worst of theÌ„ that went before him that in a most greeuous and contagious plague he inuented and appointed sundry superstitions and supplications directed to Saints set downe in the Letany Babing on Leuit 10. not 1. hauing neither commandement nor example nor any warrant in the word but God so reuenged this boldnesse and presumption that in one houre fourescore of those that so praied and rehearsed those suffrages suddenly fell to the earth and breathed out their last breath Thus God disliketh and disclaimeth the deuices of men in his seruice God disliketh the deuises of men in his seruice Col. 2 23. Of all which practises which are no better then meere dotages the Apostle saith They haue a shew of wisedome in will-worship but they bring a bondage to the rudiments of the world froÌ„ which Christ hath freed vs and therefore ought not to be entangled by them being after the commandements and doctrines of men The heathen knew by the light of nature that euery God must needs bee serued according to his owne will and not according to the will of them that are their worshippers All voluntary worship is vtterly condemned Vatabl. annot in Deut. 4. and GOD tieth vs strictly to his word without adding or diminishing Our good intents cannot preuaile with him when the thing we doe is not warranted vnto vs. Hence it is that the Lord saith not You shall not do euill in your owne eyes but Thou shalt not do that which seemeth good in your owne eyes they must keepe them precisely to his commandements There is a way saith Salomon which seemeth right vnto a man Prou. 14 12. but the issues thereof are the waies of death Wherefore let our conceite be neuer so good yet it profiteth nothing beeing not grounded vpon the word but vpon mans wit Our Sauiour foretelling the troubles that shall come vpon the people of God that professe his Name saith They shall excommunicate you yea the time commeth Iohn 16 2. That whosoeuer killeth you will thinke that he doth God seruice They imagine they do good in such persecutions as no doubt it fell out in Paul before his conuersion What then Shall their good intent excuse their euil actions and go for current paiment with God No in no wise because hee measureth not our dooings by our purposes but by his owne precepts When Peter bad Christ his Maister to pitty and spare himselfe Mat. 16 22. and the Disciples forbad little children to come vnto Christ Mark 10 13. Lu. 9 54 55. and at another time would haue commanded fire to come downe from heauen to consume the Samaritans did they not offend or can any defend them because they had no euill intent Why then is Peter called Satan and bidden to come behind And why are the Disciples reproued
Ministers and to make them labour more conscionably then they haue done so it should stirre vp the people to seeke after knowledge which is as the light of the eye or as a candle in the house whereby we may see what we do and how we serue God whether truely or falsely and whether we goe right or wrong It is enough with the greatest sort to do as most doe and to practise that manner of the worshippe of God which is countenanced and continued by authority albeit they can giue no reason of it neither know how to warrant it It belongeth vnto vs not only to professe the truth but to bee able to maintaine the truth which we professe against all gainsayers and such enemies as seeke to rob vs of it It is a duty required of vs not to content our selues to doe as the rest of our neighbours do but to be ready alwaies to giue an answer to euery man that asketh vs a reason of the hope that is in vs with meeknesse of spirit 1 Pet. 3 15. â—et 3 15. Euery man presumeth he hath the truth and therefore they neuer enquire farther into the matter nor labor to satisfie their own harts vpon what grounds they stand They doe as their honest neighbours they think it no good manners to differ from them they account it folly to seeke to be wiser then their fore-fathers so they iumpe with the Church of Rome that teacheth her Disciples to beleeue as the Church beleeueth albeit they can yeeld no reason how the Church beleeueth Whereby it appeareth that albeit all men are worshippers of God yet the greatest sort know not how they worship God so that we may say vnto them as Christ spake to the woman of Samaria Ye worship ye know not what Iohn 4 22. â—â—â—n 4 22. Let all such know that they want true comfort in their worshipping forasmuch as they know not whether they please God or not They are like men that shoote at a marke which know not whether they shoot short or shoot beyond the marke or whether they shoot wide or how much they are wide or whether they hit the marke Thus it fareth with ignorant worshippers they are wholly ignorant whether they go astray in the matter or in the manner of his worshippe whether they doe that which God requireth or that which hee condemneth For this is no otherwise nor no where learned but by the word so that all such as are ignorant thereof are in a wretched case and wofull condition and not farre from destruction whatsoeuer they doe esteeme of themselues or others iudge of them 5. And the Lord spake vnto Moses saying 6. Bring the Tribe of Leui neere and present them before Aaron the Priest that they may minister vnto him 7. And they shall keepe his charge and the charge of the whole Congregation before the Tabernacle of the Congregation to doe the seruice of the Tabernacle 8. And they shall keepe all the instruments of the Tabernacle of the Congregation and the charge of the children of Israel to doe the seruice of the Tabernacle 9. And thou shalt giue the Leuites vnto Aaron and to his sonnes they are wholly giuen vnto him out of the children of Israel 10. And thou shalt appoint Aaron and his sonnes and they shall waite on their Priests Office and the stranger that commeth nigh shall be put to death 11. And the Lord spake vnto Moses saying 12. And I behold I haue taken the Leuites from among the children of Israel in stead of all the first borne that openeth the matrice among the children of Israel therefore the Leuites shall bee mine 13. Because all the first borne are mine Exod. 13 1. Leuit. 27 26. Luc. 2 23. for on the day that I smote all the first borne in the Land of Egypt I hallowed vnto me all the first borne in Israel both man and beast mine they shall bee I am the Lord. Hitherto of the first part of the Preface consisting in a description of Aarons sonnes and in a relation what became of them part of them dying in their sinnes and part succeeding in the Priests Office Now followeth the second part in these words which is a presentation of the Leuites before him Touching this whole Tribe we must obserue that it was diuided and sorted into two rankes whereof the first is the Priests and the second the rest commonly called by the common name of Leuites who were not admitted into the former order as appeareth more euidently in the 16 chapter following as also in the 18 chapter Touching the Priests they are of two sorts Of the high Priest the one was as the head the other as his hands one was the chiefe aboue all the rest the other were inferiour as assistants vnto him The chiefe was the high Priest Sigon de rep Hebâ—ae li. 5 c. 2. of whom the Scripture setteth downe foure things First his consecration he was brought before the Altar he was washed with water he was cloathed with those holy garments that God had appointed he had the sacred oyle powred vpon his head lastly sacrifice was offered on the Altar for his sanctification and his garments were sprinkled with the blood of it Secondly the things that were required in him being consecrated in the former manner which are cheefely these hee might not be defectiue or deformed in body his wife must be a virgin of his owne people he might not vncouer his head rent his garments nor go in to mourn for any that was dead though it were his father or mother Thirdly the Scripture setteth downe his imployment which was to goe daily into the Sanctuary to light the Lampes to burne Incense and euery weeke to prouide the shew-bread on the feast daies to offer the peoples sacrifices with the other Priests and once in the yeare on the day of expiation to enter into the Holiest of all to make prayer for himselfe and the people Fourthly his attire or holy vestiments in which he was to perform this seruice of God which were these six in number a brest-plate an Ephod a Robe a broidred coat a miter a girdle Of the inferiour Priests Touching the Priests of inferiour condition they had the same kinde of consecration which the high Priest had in sacrificing they were like vnto him and in the seruice of the Sanctuary in burning incense in prouiding the bread of proposition and in preparing looking to the lampes and lights This was the difference in these betweene him them that he was the chiefe and they were helpers he was the directer they were directed and guided by him Besides this was peculiar to the high Priest that hee consulted with God by Vrim and Thummim Exod. 28 30. Leuit. 16 30. and entred into the holiest place to make attonement to cleanse and hallow it from the sinnes of the people Their vestiments were the same sauing that the high Priest onely
perswaded though one rose from the dead He vnderstandeth heereby the writings of the olde Testament these he opposeth against all visions and reuelations as we also do against all traditions these these I say are sufficient to bring vs to Christ to saluation to heauen These are sufficient to keepe vs from hell and destruction and euery euill way Wherefore whatsoeuer belongeth to doctrine or to good life is found in them we haue direction by them to all things whatsoeuer belong vnto vs to do It is the commendation of a good Law to leaue as little vndecided and vndetermined and out of the compasse of the Law as is possible Such as write of the gouernment of Common-wealths do giue this rule that it behoueth these rules that are well made Arist 1 beâ— li. â— 1. cap. 4. as neere as may be to determine of all things and to leaue as few as they can to the arbitrement and discretion of the Iudges Men are oftentimes passionate passions hinder iudgment and the finding out of truth The Iewes to whom were committed the Oracles of God were directed by them in the least things they had to do Our estate is not left worse then theirs who beside the same direction that they had haue also the noble addition of the new Testament which were written that we might beleeue and in beleeuing haue euerlasting life Iohn 20 31. Secondly this doctrine serueth to direct informe the Ministers what to teach preach Vse 2 vnto the people and the people what to beleeue wherein to rest whereupon to builde their faith and to settle their conscience The matter giuen them in charge to deliuer and commend to the care and consideration of the hearers is the word of God They are to teach nothing else but what Christ their Lord and Master hath commanded to be obserued Mat. 28 20. We must follow the example of Paul 1 Cor. 11 23 who deliuered nothing to the Corinthians but what he had receiued of the Lord. If they strike at sinne any otherwise their weapon is not sharpe enough to cut it downe for whereas they should draw out the sword of the Spirit which is the word of God Eph. 6 17. they giue it a blow with a leaden dagger and whereas they should ouerthrow it with the push of a pike they runne at it with a bulrush It is the word that is mighty in operation and entreth into the soule is able to cast downe euery thing that exalteth it selfe against the kingdome knowledge of Iesus Christ It is the word onely that is the food of the soule and is able to affoord wholesome nourishment Let vs not teach the people our owne deuises which is to feed theÌ„with chaffe that hath no strength in it Let vs deale as workemen that need not be ashamed diuiding the word of truth aright 2 Tim. 2. And concerning the people they must not affect such teaching as is most plausible but such as is most profitable not that which may please the eare but that which may moue the heart The end of our comming to the house of God must not be to delight our selues but to reforme our liues Neither ought we so much to attend what learning they shew as what sin they reproue that so we may come to repentance The more they open our vnderstandings by the key of the Scriptures the better we are to account of them Thirdly it serueth to reproue those that Vse 3 do rush headlong headstrong in their actions and course of life not caring what they do as desperate men that feare not their flesh or as foolish Marriners that runne their Ship vpon the Rockes and neuer aske counsell at the mouth of the Lord. If any aske how this may be done â—ct and say we desire nothing more then to know the mind of the Lord but how can this be seeing he is in heauen and we are vpon the earth I answer â—â—â—â—er it is not hard or vnpossible for vs to consult with God and to resolue as from God and to know his will We must search into his word for hee yet speaketh vnto vs in the Scriptures When the word speaketh know that God speaketh vnto thee and set it downe with thy selfe as a certaine truth that is surer then the heauens that when thou hearest the word thou hearest him and whensoeuer thou despisest the word thou despisest him The Scripture is as the voice of God and therefore the Prophets so often repeate this to the people in all their sermons â— 1 4 22 â—d 23.2 Heare ye the word of the Lord thus saith the Lord. A man will not aduenture vpon a temporall possession without the aduice of his learned counsell nor a sicke person vpon strange meates without the aduice of his Physition How then shall we dare in matters that concerne our soules and may put vs in hazard of our saluation to vndertake sundry actions without knowledge of the word and so without warrant assurance whether they please God Hence it is that God oftentimes reproueth his people because they did that which he had not commanded the Prophets charge them with this as a sinne against him because they entred vpon those things whereof hee had not spoken and which neuer entred into his heart as Ier. 7 31 32. They haue built the high places of Tophet which is in the valley of the sonne of Hinnom to burne their sonnes and their daughters in the fire which I commanded them not neyther came it into my heart And to that purpose saith the Prophet Esay chap. 30 verse 2. They walke to go downe into Egypt and haue not asked at my mouth c. Neither let any obiect that this is spoken in matters of great weight and importance as in points of faith or of the worship of God without which a man cannot be saued and which the word in other places hath determined for this were great iniury to the word of God to pinne it and pound it vp in so narrow a corner so short a compasse that it should be able to direct vs only in the cheef principall points of our religion and not in matters of lesser moment of our profession This doth mightily shrinke vp the sinewes of the Scripture and binde vp the armes of it which otherwise extend farre and neare Remember that in the booke of Ioshua â— 9 14. the children of Israel are charged by the Prophet that they asked not counsell at the mouth of the Lord when they entred into couenant with the Gibeonites and yet that couenant was not made contrary to any commandement of the Lord. For howsoeuer it seemeth to many that they ought to haue beene put to the sword and to haue dyed the death because they were in the number of those Nations that dwelled in the inheritance of the people of God promised to Abraham and his posterity long before yet if
may be a candle and where there is a lampe there may be oyle in it and where there is a Church set vp it may beare in it a burning and shining light forasmuch as the doctrine that we deale withall doth teach vs that it is the ordinance of God that all places and persons wheresoeuer and whatsoeuer should be instructed We see this in the counsell that Christ giueth to his disciples Matth. 9.37 38. When he saw the people scattered abroad as sheep without a shepheard he said to his disciples The haruest truely is plenteous but the labourers are few pray ye therefore the Lord of the haruest that he will send forth labourers into his haruest It is our duty to pray for the preaching of the Gospel as it were the standard of God with all other ordinances of God whereby his kingdome may be erected and established in perfect beauty that it may be bright as the Sun faire as the Moone and terrible as an army with banners Thirdly our desire must be that the publishing of the Gospel may be blessed where God hath vouchsafed it for as the wanting of this comfortable meanes of saluation offereth much matter of mourning so the planting of it in any place ought to draw from vs many prayers for the more free passage and good successe of the word that God may more and more be glorified by it This we see in the blessing of Moses the man of God wherewith he blessed the tribe of Leui before his death Deut. 33.11 Blesse O Lord his substance and accept the worke of his hands smite through the loynes of them that rise against him and of them that hate him that they rise not againe Hath God then bestowed this blessing vpon any people Craue the continuance of it where it is once setled to the glory of God and the good of his people for this is the way that leadeth to the kingdome of immortality Heauen is as a Citie the Church is as the Suburbes that giueth passage or entrance into it and the word is the statute-law by which it is ruled and ordered The Prophet craueth oftentimes the blessing of God vpon his Church and his ordinances that are therein Psal 51.18 and 122.6 Fourthly we learne that it is required of vs to be thankefull to God and to praise his name when he hath been fauourable to Sion and builded the walles of Ierusalem and sent faithfull Pastors according to his heart that may feed his people with knowledge and vnderstanding Iere. 3.15 When he hath enlarged his Sanctuary and spread abroad his sauing health we ought to conceiue great ioy of heart and expresse our thankefulnesse by duties of obedience vnder the Ministery of the word For as the want thereof is a token of Gods great iudgement and displeasure so the enioying of the meanes is a testimony of his great goodnesse toward the people of those places and therefore it ought to draw from vs a subiection to his ordinance and an acknowledgement of his free fauour toward vs and a furtherance of vs in his feare and our faith Fiftly we must all labour in our seueral places and according to our seuerall callings to embrace the loue of Gods seruice and Sanctuary hungring after the saluation of our brethren One neighbour is to call another and one friend is to speake to another Esay 2.3 as if he inuited them as guests to a royall and sumptuous feast This we see in the Prophet Many Nations shall come and say Come and let vs goe vp to the mountaine of the Lord and the house of the God of Iacob and he will teach vs of his waies and we will walke in his pathes c. Mich. 4.2 A farther practise of this we see in Christs disciples so soone as they had found Christ they guided others in the way Ioh. 1.45 and 28.29 and pointed him out with the finger that he might be knowen of their brethren If we lay all these things together and deeply consider with our selues in the meditation of our hearts of the estate of our present times in which we liue and compare them with the dayes of Christ our Sauiour it will cause vs to wish with the Prophet that our head were waters Ieremy 9 1. and our eyes a fountaine of teares that we might weep day and night for the slaine of the daughter of our people If Christ were now againe vpon the earth and should make a visitatiō of this kingdome as once he did of Galile he would alas haue iust cause to complaine of the estate of the Church among vs and to account of a great many Congregations as he did of them namely to be poore silly sheep scattered and wandring abroad without shepheards and therefore might as truly say of vs now as he did of them then The haruest is great but the labourers to gather the haruest are few c. There wanted not in those times store of Priests Scribes Pharisees but these were loiterers not labourers idle bellies not paineful teachers so there is plenty of Ministers in our times no place is empty no Church is voyde no assembly is destitute nay the number of them is in so great aboundance that many wander vp and downe the countrey as seruants without a master or trauellers without a dwelling ready to be hyred for a little if any Micah will giue them their dyet and ten shekels by the yeere and a suite of apparell Iudg. 17.10 being glad to serue for a peece of siluer and a morsell of bread as the Lord threatned the posterity of Eli 1 Sam. 2.36 But concerning faithfull sheepeheards and painefull Pastors that make conscience of their places and keepe their watch day and night in their watch tower to descry and discouer the approach of the enemy and to leade their sheep in the green Pastures of holines righteousnesse the number is small so that in many shires and countreyes scarse the twentieth parish is prouided of one that is able and willing to teach them In some places wee haue Non-residents that post ouer their charges to others in other we haue men of great gifts but of little grace to make conscience of their duty in many there is no ability or sufficiency to stand vp before the people and to diuide the word of trueth aright vnto them All these are as Caterpillars that deuoure the fatte of the land or as locusts and canker-wormes that take the spoyle of whatsoeuer they can lay hands vpon No maruell therefore if there dwell in the people such horrible and palpable darkenesse like that of Egypt so that the greater part of them may well bee likened and resembled to the horse and mule in whom there is no vnderstanding For where there are idle shepheards there are also idle hearers and where the blind leade the blind both fall into the ditch Matth. 15.14 Lastly this doctrine serueth as an instruction to all Magistrates as their places
all holinesse and righteousnesse Hence it is that God tollerated many things among his people which he neuer allowed simply as appeareth in the case of diuorcement 〈◊〉 4 1. and many other of like nature So hee suffered the next of kinne to pursue him to death that had slaine his kinsman if he were taken out of the City of his refuge but God neuerthelesse did neuer approue of this to set vpon the person that had done him no harme neither aloweth any to follow the rage of his choler and to execute the malice of his heart so that this law hath no place among vs. For we must marke this as a certaine rule that ciuil gouernment cannot change any thing in the ten Commandements or set downe any thing to the preiudice of them Many things were permitted vnto the Iewes because of the hardnesse of their hearts Math. 19 8. but from the beginning it was not so They then that would put away their wiues for euery cause might as well alledge the law of giuing them a bill of diuorcement as others produce the auenger of blood to iustifie the prosecution of priuate reuenge forasmuch as the one is a breach of the seauenth Commandement the other is a breach of the sixth Commandement And thus much in answer of the obiections Thirdly we are put in mind of this duty Vse 3 that seeing all sin is committed against God we should be afraid to sinne against him and ought aboue all things to take heed of his wrath and indignation We are rather to chuse any course or take any way then runne into his displeasure Thus it was with Ioseph of whom we spake before he was content rather to be slandered vniustly and accused falsely of his leud and lasciuious mistrisse yea to be imprisoned and punished by his ouer-credulous master then he would make a breach in his owne soule sin against God Let a man once perish his conscience the wracke is not easily made vp again It is like a water-course which is not easily stopped It is better to fall into the hands of men then of God for he can make our innocency knowne and the vprightnesse of our cause to appeare that it shall break out as the light and shine as the Sunne at noone daies as we shall shew more euidently in the end of this chapter True it is the greatest sort of men make it a common matter because it is common they account it a small and light matter to sin against God When they heare that by cōmitting euill they sin in Gods sight and prouoke him to anger they regard not much those threatnings they make a mock of sin and feare not the euent of it not considering they play with a serpent that will in the end sting thē vnto death when it hath wrapped them fast as it were in fetters that they can by no meanes escape We must account no sin to be in it owne nature little as a mote but esteeme of it as a great beame albeit there be difference betweene them and some be greater then other This cogitation once taking place in vs How we may vnderstand the greeuousnesse of sin Eph. 5 3. will make vs feare and tremble at the naming of it The Apostle speaking of fornication and vncleannesse and such like euils saith Let it not be once named among you as it becommeth Saints For the Scripture laieth hold on our straying thoughts and wandring motions of the minde though we neuer giue assent vnto them but labour to remoue and repell them so soone as they arise in vs and abhorre them and our selues for them These first motions and lusts are a breach of the Law Rom. 7. and deserue condemnation how much more therfore the transgressions of our whole life that are much more abhominable Besides we are taught not onely to looke into the glasse of the law to see the heinousnesse of our transgressions but also to consider the punishments due vnto them in this life and the life to come for thereby we are subiect to all woes and miseries and death it selfe as we may see by the examples of our first parents of the old world of Sodome of Pharaoh and his hoste of the Iewes that were carried captiue and many of Gods owne people that by infirmity haue fallen and felt sore chastisements from his hands as appeareth in Moses and Aaron in Dauid in Hezekiah in Iosiah in Salomon and sundry others Lastly we may behold the grieuousnesse of sin in the example of Christ our Sauiour who albeit he were without sinne and none iniquitie was found in his mouth yet bare he in his body our sinnes and felt that burden which would haue crushed vs in peeces and broken all our bones in sunder forasmuch as he apprehended the wrath of God in his soule which caused him to sweat water and blood and to cry out vpon the crosse My God Mat. 27.46 my God why hast thou forsaken me Such then as neuer feare to offend God haue no feeling of Gods iustice no feeling of Christs suffering no feeling of the vilenesse of sin no feeling of their owne punishments that hang ouer their heads shall without repentance seaze vpon them to their finall damnation Let vs awake cut of our deepe sleepe and take care of our saluation let vs take heede we grow not senselesse and hard-hearted Let vs learne to know our selues better and consider what we haue done Let vs feare to offend God and stand in awe of his iudgements so that if we sinne against him we may be well assured to be punished for it But some will say Obiect God is gracious and mercifull he will not plague vs and strike vs though we sin he is not hard as many would make him doth not the Scripture tell vs that he is mercifull and shall we not beleeue the Scripture to be true Let them say what they will I will beleeue the Scripture Answer I answere in saying thus thou doest nothing but deceiue thy selfe and dally with the word of God and indeed doest not beleeue it to be true For if thou diddest acknowledge God to be the author of it thou wouldest submit thy selfe to euery part of it thou wouldest not embrace what thou likest and refuse what liketh thee not Thou mayest as well say in plaine English that part of the word of God is false and there is no trueth in it and I will sinne without controllement of it nay while thou reasonest in that prophane manner thou sayest in thine heart Tush God is not God but an idoll that sitteth still that hath eyes and seeth nothing that hath hands and doeth nothing that hath eares and heareth nothing True it is men are ashamed to vtter these reprochfull wordes and to belch out of their filthy mouthes such horrible blasphemies but if we will rippe vp to the quick their former presumptions we shall find their case and condition to be little better
not Calfe or any Cattell should vndergo the punishment for sinne because the soule that sinned shall die the death Ezek. 18 verse 4. and the threatning must be true that because man sinned he should die Gen. 2. Thou shalt die the death So that it was necessary eyther that all man-kinde by reason of sinne must perish euerlastingly Heb. 9 15. or else Christ the Mediator of a better testament must become a surety for vs and satisfie the wrath of God kindled and conceiued against vs for sinne If any aske the question Question if the blood of Buls Goats could not take away sinne why did God command them to be offered and to what end were they appointed I answer Answer this was not done in vaine but to good purpose For albeit they could neuer take away sinne nor purge the conscience from dead workes yet they serued fitly to shadow out the death of Christ and to assure the heart that it is washed by the blood of the Messiah This was a notable comfort to the people of God from the beginning taught them to looke for redemption through him Obiection If it bee farther said that God speaketh euery where in the Law that the blood it selfe of Buls and Beasts clenseth and purgeth sinne as Leuit. 17 11. The life of the flesh is in the blood and I haue giuen it to you vpon the Altar to make an attonement for your soules for it is the blood that maketh an attonement for the soule I answer Answer that place speaketh not properly but sacramentally as in the new Testament he calleth in the institution of his last Supper Math. 26 26. the bread his body because it is a figure of it so in this place to the outward signe he giueth the name of the thing signified and to the type he ascribeth the proper effect of the blood of Christ which onely is the blood that is able to make attonement for our sinnes Otherwise those offerings of beasts should be called in vaine Heb. 9 24 10 1. the similitudes and shadowes of good things to come As for those heretikes that dreame that those oblations did really and indeed clense away the sinnes of the fathers not by their naturall operation but by the acceptation of God and therefore were not types of Christs sacrifice washing away sinne they are euidently conuinced by the places before alledged and throughout the Epistle to the Hebrewes Obiect If any aske how these can bee figures of Christ seeing GOD witnesseth in his word that he neuer required them When hee commeth into the world he saith Sacrifice and Offering thou wouldst not but a body hast thou prepared me in burnt offerings and sacrifices for sinne thou hast had no pleasure Psal 40 7. Heb. 10 verses 5 6. If then God would haue none of them how could they be the figures and images of better things I answer Answer God may be said to allow them and yet to disallow them to reiect them and to regard them in diuers senses Hee willed them as he commandeth them and commendeth them as a sweet sauour vnto him performed in faith and as types referred to the comming of the Messiah and the time of reformation Heb. 9 10. On the other side he may be said to refuse and reiect them for these three causes First when the manner of doing is euill doing that which God requireth but doing it in a corrupt manner to wit without faith and obedience as the Prophets in euery place reprooue the sacrifices of hypocrites wicked persons as Esay 1 11 12. I delight not in the blood of Bullocks or of Lambs who hath required this at your hand Your new Moones and your appointed feasts my soule hateth and the reason of this is rendered in the words following Verse 1â— Your hands are full of blood Againe God would not that they should remaine continue for euer but that though they had place in the Church for a time they should ceasse at the coming of the Messiah Therfore Christ being come into the world and manifested in the flesh God willed theÌ„ no longer but would haue them abolished And this sense doth the Apostle principally intend in this place that the shadowes must giue place when the body it selfe was come in person Lastly it may after a sort be said that God neuer willed them that is approued allowed of theÌ„ as the principall part of Gods worship and as the very price of our redemption the ransome for our sins our reconciliation vnto God albeit he would haue them obserued of his people and vsed for a time as certaine rudiments rites to bring them to Christ to confirme their faith in him Let vs shut vp this with the comparison that the Apostle expresseth Heb. 9 13 14. If the blood of Buls and of Goats and the ashes of an heifer sprinkling the vncleane sanctifie to the purifying of the flesh how much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge your conscience froÌ„ dead workes to serue the liuing God In these words he compareth the shadow the body the type the truth the ceremony and the substance together Doctrine Christ Iesus hath made aâ— attonement between Gâ—â— and vs by hâ—â— blood FroÌ„ hence we learne this doctrine that the blood of Christ taketh away our sins reconcileth vs to God the Father Christ Iesus hath in the performance of his Priesthood freed and deliuered vs from the guilt punishment of our sins This appeareth euidently vnto vs by considering laying before vs the end the parts and fruite of his Priesthood The end of the Leuiticall Priest-hood and of this figured by it was to offer sacrifice for the ignorances Hebr. 9 â— that is for the sins of the people The distinct parts of it are two satisfaction and intercession His satisfaction consisteth partly in suffering and partly in obedience The second part of his Priesthood standeth in intercession in that he is become our perpetuall and perfect Aduocate that therby God might be appeased for them and we reconciled vnto him The fruite thereof is this that we are deliuered redeemed ransomed iustified and freed from the guilt of sin from the burden of ceremonies from the curse of the Law from the wrath of God and from feare of condemnation This truth is taught in many places Ioh 1 29. Iohn seeing Christ coming vnto him saith Behold the Lambe of God which taketh away the sin of the world And the same Apostle in his first Epistle chap. 2 ver 1 2. If any sinne we haue an Aduocate Iesus Christ the righteous and hee is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world Likewise in the Epistle to the Romanes the Apostle magnifying the mercy of God and setting out the merites of Christ he saith chap. 3 verse
not cleere the wicked Although Princes doe not make statutes against it yet the statute law of God hath decreed against it and condemned it set a great penalty vpon the breach of it We haue sundry lawes that none abuse our names but we haue none for the preseruation of Gods Name and therefore God will looke to it and take order for it No commandement hath had more visible iudgments executed vpoÌ„ the breakers of it then this The plague of God shall not depart from his house that is a swearer one iudgment or other shall ouertake him and if he do escape the greater torment is reserued for him in the life to come The Prophet Zachary Zach. 5.4 telleth vs that God will consume the timber and stones of his house The sonne of the Israelitish woman that blasphemed the Name of the Lord and cursed is brought foorth without the campe and stoned to death Leuit. 24.14 15. and thereupon a Law established Whosoeuer curseth his God shall beare his sinne It is lamentable to consider the wretchednesse of prophane men notwithstanding the greeuousnesse of this sinne Many are of such a ruffian-like spirit that they feare not to teare in peeces the Lord of life and to crucifie againe the Sonne of God as much as in them lyeth We our selues are iealous of our own names and the names of our parents and posterity no maruell then if God be exceeding iealous ouer himselfe If we wil not glorifie him he will glorifie himselfe and his Name in our destruction He may winke at vs for a time as also at our manifold and monstrous oathes but he hath not forgotten them he keepeth a booke of accounts as a register against vs and when the great day of the Lord shall come he will bring forth the records and set our sinnes in order before vs. Let vs not thinke to escape Eccles 8.11 because sentence is not speedily executed the more he delayeth the more he hoardeth vp punishment for vs. The longer the arrow is in drawing the deeper it will pierce when it is shot out against vs. Hee suffereth them to liue in security for a time but they shall taste of seuerity in the end Iob 24.23 and 21.30 The wicked is reserued to the day of destruction they shal be brought forth to the day of wrath 23 And the Priest shall write these curses in a booke and he shall blot them out with the bitter water 24 And he shall cause the woman to drinke the bitter water that causeth the curse and the water that causeth the curse shall enter into her and become bitter 25 Then the Priest shall take the iealousie offering out of the womans hand and shall waue the offering before the Lord and offer it vpon the Altar 26 And the Priest shall take an handfull of the offering euen the memoriall thereof and burne it vpon the Altar and afterward shall cause the woman to drinke the water Hitherto wee haue seene the things that goe before the tryall now we come to such as are more neerely ioyned with it which are these He must write the curses in a booke and then blot them out with the waters of bitternesse before remembred But before the woman drinke of the waters he must take the offering out of her hand and waue it before the Lord and then offer it vnto the Lord. Lastly he is to burne a part of it vpon the altar and afterward cause the woman to drinke the water Obiect Heere the question may be asked wherefore the curse must be written and afterward blotted out If it must be blotted out what need it to be written If it must be written why should it be blotted out I answer Answer it was written to note out the stablenesse of Gods iudgements and the certainety of his trueth And therefore also it was vttered in words expressed in actions and established by writing In word of the adiuration in worke of the drinking vp of the water in writing of the whole fact as it was done before the Lord. Neuerthelesse this writing was so extant that it continued not long but was so cleane defaced that none could reade it because God would not haue the remembrance of such filthy causes and iealouses and suspicions to remaine to posterity lest any be inflamed with the like passion and so bring into imitation such like practises Verse 23.24 c. And the Priest shall write these curses c. We see in this place the former ceremonies and circumstances farther vrged and pressed neere to the conscience of her that was suspected and stood before the Lord to be tryed She is caused and commanded to drinke of these waters prepared for this purpose These waters that cause the curse shall enter into her and become bitter This is the meanes that God wil vse to manifest things that yet are hidden in secret and such as should bring an heauy iudgement vpon her that was guilty We learne from hence Doctrine Adultery â— albeit secâ— coâ—â—â—â— punished of God that whoredome is alwaies punished of God and neuer escapeth vnpunished Howsoeuer adultery be not regarded among men and thought either no sinne or a little and veniall sinne yet God findeth it out and ceasseth not to plague and punish it both temporally and eternally both in this life and in the life to come This we see set foorth before vs at large throughout the whole booke of God Gen. 6 1â— What was the cause that brought the flood vpon the old world and swept away the inhabitants thereof was it not for their vncleannesse and the lusts of their eyes and the loosenesse of their life The like we might say of Sodome and Gomorrha and the cities about them who giuing themselues once to fornication Iude 7. and going after strange flesh are set forth for an example suffering the vengeance of eternall fire When Balaam was not suffered to curse the people of God he gaue the Moabites and Midianites this damnable counsel to allure them to commit fornication by which meanes many perished as we shall shew afterward in the 25 chapter of this booke whereunto also the Apostle alludeth 1 Cor. 10.8 when he saith Neither let vs commit fornication as some of them committed and fell in one day three and twenty thousand It must needs be a greeuous sin that brought downe so greeuous a iudgment A like fearefull example we haue in the booke of Iudges when the Leuites wife was abused vnto death there followed the destruction of the beniamites 〈◊〉 20 35. 〈◊〉 21.3 so that there fell of them fiue and twenty thousand almost one whole tribe of Israel was wanting This is it which the Lord threatened to his people Leuit. 18.24.25 20. Ye shall not defile your selues in any of these things among which this was one to defile themselues with their neighbours wife by carnall copulation for in all these the nations are defiled which I will cast
had many Iewels and much raiment so that they were enriched and the Egyptians spoyled This was a reward and recompence of their seruice They found fauour in the sight of God although they were euilly intreated at the hands of men Vse 2 Secondly seeing God is mercifull aboue our hope we haue heereby great comfort in prayer to cal vpoh him in the day of trouble being assured that hee will heare vs and that we shall obtaine more then wee desired and finde more then we asked Are we slandered and reuiled as the case was of the suspected wife in this place Do we heare euill reports cast out against vs let vs not bee greeued at it nor returne like for like but rather call vppon him that knoweth the secrets of all hearts let vs craue of him to make our innocencie knowne as the seruants of God from time to time haue done who haue receyued more then euer they asked of him Dauid prayed thus vnto God Psal 7 3. O Lord my God if I haue done this if there be iniquity in my hands if I haue rewarded euill vnto him that was at peace with mee c. Verse 8. Let the enemie persecute my soule and take it c. Iudge me O Lord according to my righteousnesse and according to my integrity that is in mee Hee desired no more then to be esteemed as hee was and to haue the truth of his heart manifested but GOD granted more then that Hee heard his prayer and hee obtained that which hee prayed not for Did hee euer aske of God a Kingdome Did hee craue that God would make him King of Israel and yet GOD gaue the Kingdome vnto him Are wee in want and would haue his blessings We shall finde no want in him who is more ready to heare vs then wee are to speake His eares are often open while our mouthes are shut If we desire one mercie at his hands hee is readye to grant two vnto vs. How oftentimes did Abraham pray for the Sodomites that the Citie might haue beene spared Yet he gaue ouer and ceased begging before God gaue ouer granting his requests Gen. 18. Euen as he that seeketh one pearle findeth sometimes more then hee sought so is it with all the faithfull The graces of God are all of them Iewelles of wonderfull price If a man sell all that he hath to get one of them it is no deere purchase and if a man depart from any of his sauing graces albeit hee should procure to himselfe by it the possession of a kingdom his losse were a thousand times greater then his gains Math. 16 2â— For what should it profit a man to gaine the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule On the other side our Sauiour teacheth Mat. 13 44 45. That the kingdome of heauen is like vnto a treasure hid in the Field which when a man hath founde hee hideth it and for ioy thereof departeth and selleth all that he hath and buyeth that field Againe The kingdome of heauen is like to a Merchant man which seeketh good Pearles who hauing found a pearle of great price went and sold all that he had bought it Let vs all from hence be encouraged to the exercise of prayer and be bold to be euer begging of him If a subiect had this encouragement at the hand of his Prince that if he were obedient vnto him he would giue him whatsoeuer hee should aske and a great deale more hee should be sure to want no suters but must be faine to assigne many to receiue their petitions Or if there were any Prince knowne to bee so gracious that when any of his Liege-people should aske any thing of him he wold of his princely bounty and magnificence lade him with benefites more then hee desired it were incredible to thinke in what flocks and multitudes they would resort vnto him Ther is no Prince to be compared with GOD he hath all treasures in his owne hande and his treasury can neuer be drawne dry his coffers can neuer be made empty and his hand is neuer weary of bestowing Hee giueth liberally to all that aske of him And hee reproacheth no man Iam. 1 5. We ask little receiue much we aske spirituall blessings and receiue both spirituall and temporall we aske of him Our daily bread 〈◊〉 â—6 11. and we obtaine of him more then bread we craue of him things for our necessitie and we haue giuen vnto vs for our christian delight and pleasure There is none of vs all that doe truely beleeue but we haue a gracious and blessed experience of this truth If we be not altogither brutish and blockish or without feeling and marking of Gods dealing toward vs wee must needs confesse that the benefits of God and his goodnesse towards vs hath surmounted our hope and gone beyond our expectation which ought to giue vs much encouragement to come vnto him and to approach to the throne of his grace This wee noted before in the prayer of Hannah she prayed to God and asked a son of him but God gaue her many sonnes This is that which Dauid spareth not to confesse at large Psal 21 2 3 4. Thou hast giuen him his hearts desire and hast not denied him the request of his lippes for thou diddest preuent him with liberall blessings and diddest set a crowne of pure Gold vpon his head he asked of thee life and thou gauest him a long life for euer and euer The sauour of God was bestowed vpon him before hee prayed and farre beyond that which hee prayed for The like mercie we see extended toward Salomon after the death of his Father when the gouernement of a great people lay vpon his shoulders he prayed vnto God and asked of him nothing but a wise and vnderstanding heart 〈◊〉 3 9 11 to be able to rule that people and to goe in and out before them and to discerne betweene good and bad but the Lord was so exceeding well pleased with it that he saide vnto him Because thou hast asked this thing and hast not asked for thy selfe long life neither hast asked riches for thy selfe nor hast asked the life of thine enemies but hast asked for thy selfe vnderstanding to heare Iudgement Behold I haue done according to thy wordes Loe I haue giuen thee a wise and an vnderstanding heart so that there hath beene none like thee before thee neyther after thee shall arise the like vnto thee And I haue also giuen thee that which thou hast not asked both riches and honour so that among the Kings there shall be none like vnto thee all thy dayes Great therefore is our sinne if hauing so wide a gate set open before vs and such a clowd of witnesses compassing vs about wee doe yet hang backe and doe not poure out our meditations before him This experience of Gods fauour was the cheefe cause that the faithfull haue beene
vs which we noted before to be careful liberally to maintain the Ministery that they may teach vs in the word otherwise we commit sacriledge against God and indeed rob our own soules because if we sow sparingly wee shall reape sparingly The Prophet Malachi bringeth in the Lord speaking and charging the people with no lesse crime then robberie and against no lesse person then himself Wil a man rob God Mal. 3.8.9 10. yet ye haue robbed me But ye say wherein haue we robbed thee In tyths and offerings Ye are cursed with a curse for ye haue robbed me euen this whole nation Secondly it teacheth Parents that are willing to offer to the calling of the Ministry any of their sons to serue the Lord in that calling to offer to him the fittest not the foulest the best not the worst The best is fittest for the Lord and doubtlesse hee is most worthy of him But of this we haue spoken at large in the 3. chap. Thirdly we giue to God the best and fattest when we serue him in our youth and with all our strength The young man offereth to God the best thing hee hath when hee remembreth his Creator in the daies of his youth Eccle. 12.1 while his senses are sharp his memory quicke his wit ripe his capacity readie his vnderstanding deepe But if he say to himself now I will take my pleasure a while I wil reioyce in my youth Eccle. 11. I will walke in the wayes of mine owne heart and in the sight of mine eies I will repent at the end of my daies serue the Lord when I can serue the lusts of the flesh the pleasures of sin no longer if I say we reason thus and offer to God our worne and withered old age when wee can serue sathan no more what do wee but offer to God the lame and the blinde which he abhorreth How far are we from following Abel who offered the best forasmuch as we offer the worst of all to God Fourthly we must not serue the Lord by halues we haue no other sacrifice to offer but our selues let vs therfore offer vp soule body and not serue him for company or for fashions sake or coldly and negligently or thorough compulsion and feare of the Law If we offer no otherwise our sacrifice and seruice is no better then the offering of Caine who was reiected both his person and his oblation Iude ver â— Wo vnto such that walke in the way of Cain that do not season their first fruites that they bring with faith God wil haue al that is in vs or nothing If we do not consecrate our selues wholy to his seruice we cannot be his seruants It is giuen as a speciall commendation of good King Iosias that he turned to the Lord with all his hart and with all his soule and with all his might 2. King 23. according to the law of Moses not that he was able to fulfill the whole law without failing in one point but hee did striue with might and main to serue the Lord to the vtmost of his ability and endeuour with hart life to please him Lastly we honor God with our substance when wee are mercifull in helping the needie with that which is ours We must not giue almes at another mans cost nor releeue our neighbour by our neighbours goods but we must honor him with our owne substance not with the substance of others as couetous persons vsurers theeues seruants do who giue away that is none of their owne Therefore when God giueth vs all things abundantly to vse let it not grieue vs to honor the lord with them and distribute them to the necessities of the Saints cheerfully Matth. 25. â— The Lord Iesus accounteth it as done to himselfe which is done vnto one of the least of his brethren Neyther let vs feare any want our selues or falling into decay through our bountifulnes and liberality inasmuch as God will make vs the more to abouÌ„d in all things 2 Cor. 9.9 for hee is of power to make vs abound in all gifts The widdow that had bene the wife to one of the sonnes of the Prophets so long as she powred Oyle out of the vessell or pot that was her owne into the empty vessels she perceiued the oyle stil to increase but when she poured out no longer 2 Kin. 4.6 the oile ceased and stayed Euen so so long as we shall helpe the poore with our goods as it were fill the vessels with oile our riches shall encrease multiply but if we stay our hand froÌ„ giuing our store will quickely faile and our fountaine dry vp The more commonly you draw water out of a well the more plenty you shall haue so likewise the more liberall we are toward those that want the more we shall encrease our owne weath Neither let any man delay the time promise to giue away much when he dyeth for that is to giue them away when we can keepe them no longer He that will not giue almes till after his death is like to a man that carieth a light behind his backe The houre of death is not the fittest time to doe good then we should looke to reape the fruit of a wel led life these are like to a simple souldier that prepareth his armour when he should fight or like the foolish virgins that went to seeke oyle when they should vse it â—â—h 25.10 A ship that leaketh must bee mended in the hauen not in the sea a wall that is broken must be made vp in peace not in warre If we forget God in our life how can we looke that he shold remember vs in our death and when we lie at the last cast To conclude seeing we must serue the Lord with the best things that we haue let the people be ready to maintaine the Ministery in the best maner let godly parents giue to God their best children let the yong man dedicate to God his best yeeres let euery Christian offer to God his best member 〈◊〉 23. to wit the heart let all rich men doe the best good they can with their goods and lay vp for themselues a good foundation for the time to come thus shall the people and parents and yong men and rich men and generally all Christians follow the example of righteous Abel who offered to God the best sacrifice he had On the other side if we maintaine the Ministers in the worst manner if we spend the flower of our age and the prime of our life in the worst vanities if wee giue our best part I mean the heart to the worst deseruer that is the diuel if we imploy our riches to the worst vses we follow the example and offer the sacrifice of Caine and therefore may iustly feare to be reiected with him and after this life to bee rewarded with him 24 On the third day Eliab the sonne of Helon prince of
because hee is not able to encrease and enrich them Thus then by giuing vnto a few he sheweth that he can store and replenish all the rest if it pleased him Secondly to releeue his owne seruants in time of need to deliuer their soul from death and to keepe them aliue in famine Psal 33.19 He knoweth well enough that the very mercies of the wicked are cruelty Prou. 12.10 they are handfasted and hard-hearted and they are least of all mooued to pitty Gods people he therefore prouideth for the welfare of his seruants by making one Christian brother able to releeue another as we haue plentifull examples in the acts of the Apostles chap. 4.34 35 36. Thirdly he maketh them many times to inherit the labours of wicked men and of such as are their enemies as we see his people had the treasures of Egypt Exod. 12. Psal 44.3 The Egyptians would not recompence them therefore the Lord doth recompence them Fourthly they are in Christ heires of the world for all that are sonnes are also heires Rom. 8.17 the heires of God and ioynt-heires with Christ Hence it is that some recouer their possession though al cannot according to their right and title God made all things for his friends not for his enemies who are no better then vsurpers Vse 1 The Vses follow First it reprooueth the beggerly vow of voluntary pouerty vndertaken by the Popish Order No such vow is found in the old Testament whiles vowes were most in vse and in force This is accounted a vow of perfection but it hindreth the doing of much good because it is better to giue then to receiue Act. 20.35 Wherefore the begging Fryars are boasting fooles proudly glorying in perfection when they may worthily be ashamed of their imperfections They think they deserue heauen by it when indeed they are in danger of hel For it is one thing to haue riches and another to trust in riches whereas they will seeme to cast them away vnder a colour of feare lest they should cast them away But may any among them compare with sundry of Gods seruants who kept their goods and did much good with them to Gods glory and the good of others may they euen the best of them parallell themselues with Abraham in faith with Iob in patience with Ioseph in chastity with Lot in piety with Lazarus in hospitality with Zaccheus in liberality with the godly women in charity whatsoeuer they pretend to the contrary Prou. 10.22 And as riches giuen by the blessing of God condemne no man so it is certaine pouerty can saue no man neither can it merit life and saluation as the cloystermen dreame Vse 2 Secondly obserue that riches are not euill of themselues or in their owne nature neither are they any way hinderers of Gods kingdome the fault is in the person and in the abuse of them And the best things are abused as well as riches yet we may not thereupon conclude that the best things are bad But it will be obiected Obiect that Christ saith It is hard for a rich man to enter into the kingdome of God Matâ—h 19. euen easier for a Camel to goe through the c. I answer Answer we must compare Scripture by Scripture as it is said Tremel in 〈◊〉 hâ—m 8. the Leuites did expound the meaning and gaue the vnderstanding by the Scripture it selfe The Euangelist Marke repeating this history expoundeth it plainely For Christ hauing said How hardly shall they that haue riches enter into the kingdome of GOD and the disciples being astonied at his words he addeth by way of explication Children how hard is it for them that trust in riches to enter into the kingdome of God! then this followeth It is easier for a Camel c. where we see he distinguisheth of rich some are such as trust in God not in their riches some trust in their riches not in GOD. Of these that make their riches their God and their Mammon to be their hope and heauen it is true that a Camell shall sooner goe through the eye of a needle then such rich men get into the kingdome of God Mar. 10.23 24. Mar. 10.23.24 But they are thornes and snares thornes to choke Obiection and snares to catch and entangle the soule so they are called in the parable of the sower Luke 8. and by the Apostle 1 Tim. 6. I answere Answ It is true but the fault is not in the nature of the riches but in the corruption of the rich man not by the vse but through the abuse of them For if they were euill of themselues then should all rich men be choaked and snared by them drawn into euill which by the former examples and by present experience we know not be so Obiect But Christ willeth the rich man to sell the things he did possesse and giue them to the poore by this it should appeare to be vnlawfull to keep them I answere Answer this is a particular commandement giuen to him to try him and prooue what was in him to discouer his pride and hypocrisie pleasing himselfe in a false opinion of his strength sufficiency and ability to keepe the Law that so if it were possible his eies might be opened to see his owne weakenesse and himselfe to be wretched and miserable and poore and blinde and naked For in that he went away sorrowfull and submitted not himselfe to the voyce of Christ hee declared plainely that he made more reckoning of his wealth then he did of Christ and that he had more mind to follow the world then to obey the word deliuered vnto him Thirdly wee must learne when we haue Vse 3 these blessings to be thankefull to God that gaue them and to lift vp our eyes to him of whom we receiued them For albeit these earthly blessings bee common to the godly and the vngodly yet are they not common to all the godly inasmuch as they are giuen vnto some but denyed vnto other bestowed vppon a few but withholden from many This duty hath many branches First wee must acknowledge from whence they come The branâ—â— of thanâ—â—â—nesse and that we haue receiued them of his meere grace Woe then to those that sacrifice to their owne nette and ascribe the blessings of God onely to their owne labour and industry For except the Lord build the house the labour of the builder is in vaine and except the Lord keepe the City the watchman waketh in vaine it is in vaine for you to rise vp early to sit vp late and to eate the bread of sorrowes it is God that giueth his beloued sleepe Psal 127.1.2 True it is God hath laid vpon vs this duty to labour and requireth that euery man eate his bread with the sweat of his browes for no promise is made to the idle yet wee must depend vpon him for a blessing vpon our labours or else we are not thankefull vnto him Againe we must be carefull to vse them
God not so much because the Church affirmeth it but because we find them to be so as the sheep of Christ acknowledged the voyce of their Shepheard Christ Iesus speaking in them Vse 2 Secondly this assureth vs that the trueth of God shall remaine and continue for euer to the end of the world It may be sometimes brought into a narrow compasse and be much eclipsed that the light shall appeare to be but little but it shall neuer perish vtterly or bee rooted out of the earth For seeing the Church is appointed the keeper and continuer of the trueth as the candlesticke of the candle and that the Church shall abide for euer because the gates of hell shall not preuaile against it Matt. 16.18 it cannot bee that the trueth should faile and decay as we see notwithstanding the enemies of Iudah and Beniamin the word is kept vncorrupt and inuiolable to this day God will neuer suffer his people to be robbed thereof but his speciall prouidence watcheth ouer it for our good This doth the Scripture it selfe witnesse touching the durablenesse thereof that the things reuealed belong to vs and to our children for euer that we may doe all the wordes of this Law Deut. 29.29 The Lord hath founded his testimonies for euer Psal 119.152 Our Sauiour speaketh more fully euidently and vehemently Heauen and earth shal passe away but my words shall not passe Mar. 13.31 againe Verily I say vnto you till heauen and earth passe one iotte or one title shall in no wise passe from the Law till all be fulfilled Matth 5.18 We know by experience that all flesh is as grasse and all the glory of man as the flowre of grasse the grasse withereth and the flowre thereof fadeth and falleth away Peter 1 25. but the word of the Lord endureth for euer This we may see in the bookes of Salomon 1 Kin. 4.32 33. Hee spake three thousand Prouerbes and his songs were a thousand and fiue and he spake of trees from the Cedar tree that is in Lebanon euen vnto the hyssope that springeth out of the wall he spake also of beasts and of fowles and of creeping things and of fishes These bookes of naturall Philosophy were no doubt the most profitable bookes that euer were written in that kind he being endued with the greatest wisedome that euer man since the fall had Christ Iesus only excepted yet none of these are to be found onely those that pertaine to religion and godlinesse remaine safely reserued for all posterities This is the more to be considered wondered at inasmuch as there be infinite moe in the world that affect the knowledge of natural things rather then they doe spirituall and of earthly rather then they do heauenly yet they could not deliuer them from the ruines of time but they are buryed in the graue of perpetuall forgetfulnesse neuer to be raised or recouered These are dead and gone as if they had neuer been written wheras on the other side his holy writings hated of the most part of the world and carelesly regarded of the multitude euen of those that liued in the bosome of the Church haue notwithstanding as full a remembrance as they had the first day the Lord gaue them to his people This serueth to conuince those that thinke many of the bookes inspired by God to be lost thereby accusing the prouidence of God or at least the church of great carelesnesse and negligence of which crime notwithstanding it is not guilty Thirdly there is no light of trueth to bee Vse 3 found any where else able to guide vnto faith and saluation then in the true Church of God For all other places are places of darkenesse and nothing to be found in them but lies errours deceiuings superstition and the spirit of slumber Exod 10 23. As no light was to be found in all Egypt but in the land of Goshen and among the Israelites onely so no sauing doctrine that giueth light to the eyes of the minde is to be found out of the Church they that are in this state liue in palpable darkenesse and can see neither themselues nor others but lie in ignorance and wickednes as Iohn teacheth We know that we are of God 1 Iohn 5 19. and the whole world lyeth in wickednesse Such sit in darkenesse and in the shadow of death till this light set on the Candlesticke be brought vnto them Matth. 4 16. The people which sate in darkenesse saw great light and to them which sate in the region and shadow of death light is sprung vp Therefore to be out of the Church is to be in the state of damnation yea to be in the very dungeon of hell and the kingdome of darkenesse to be vnder the power of Satan the prince of darknesse as there was no saluation out of the Church Let euery man therefore seeke and endeauour with all care to ioyne himselfe to the true Church of God to be a member of the body of Christ that so we may attaine to the light of knowledge and the light of the eternall life Vse 4 Lastly it is a duty belonging to euery one to be an helper to the spreading abroad of the doctrine of godlinesse and to doe all for the truth but nothing against the truth 2 Cor. 13 8. Euery man desireth to bee the messenger of good newes so should wee desire to publish to others and to continue to posterity the sauing knowledge of the Gospel For this is the foundation and ground-work of all true obedience The truth of God is as a precious treasure beset with many enemies that wold take it from vs against whom we must alwaies cōtend that we may keepe faith and a good conscience 1 Tim. 1 19. This truth is the instrument of the holie Ghost to worke all necessary graces in our hearts Rom 1 16. as beeing the power of GOD to saluation and it reuealeth vnto vs all things needful vnto saluation concerning things to be beleeued or things to be practised Hence it is that the Apostle Iude saith Beloued when I gaue all diligence to write vnto you of the common saluation Iude verse 3. it was needfull for me to write vnto you that yee should earnestly contend for the faith which was once giuen vnto the Saints The true treasure of the Church is committed to the Saints they are the keepers of the doctrine of saluation This is no small trust it is no smal charge that is giuen vnto them wee must therefore fight to maintaine it This must not bee a bodily fight but a spirituall combat and it consisteth of diuers duties Ioel 2 28. Euery man in his place ought to bee as a Prophet or a Preacher for wee are made spirituall Priestes both to pray and to preach We are bound to teach all that are vnder our roofe and iurisdiction that we may be as Gods blessed instruments to conueigh his truth to others It is the duty of
sufferings of Christ must purge themselues of their olde leauen that is ought by vnfained and renewed repentance to be purged and washed from their wickednesse and vncleanenesse bring with them a cleere and good conscience an holy resolute purpose to serue the Lord in truth and sincerity in holinesse and righteousnesse The Israelites must haue no leauen in any of their houses and habitations while the Passeouer lasteth whosoeuer kept any was to bee cut off from his people Exodus 12 verses 8 15. and 13 3 7. Leuiticus 23 verse 6. Numbers 28 verse 17. Deuteronomy 16 verse 4. Ioshua 5 verse 11. 2 Chronicles 30 13 21. and 35 17. Ezra 6 verse 22. Ezek. 45 verse 21. Math. 26 verse 17. c. The Apostle expresseth the meaning heereof 1 Corin. 5. ver 7 8. Let vs keepe the feast not with olde leauen neither with the leauen of maliciousnes and wickednesse but with the vnleauened bread of sincerity and truth purge out therefore the olde leauen that ye may be a new lumpe for euen Christ our Passeouer is sacrificed for vs. We therefore that professe our selues to be true Christians should at al times but then especially when we celebrate the remembrance of Christs death in the vse of the Sacraments prepare our selues in a most religious and holy manner that so we may come aright to his glory and our comfort When Iacob was appointed by God to offer sacrifice at Bethel he sanctified and prepared all his people Gen. 35 verses 2 3. All that came to the Passeouer were commanded to sanctifie themselues 2 Chron. 35 4. The Priests were commanded to sanctifie themselues and to prepare their brethren verse 6. This consisteth in two things in purging out of the olde leauen of sinne and in being a new lumpe endued with the gifts of sanctification that is to leaue off to do euill and to learne to do good And we must in doing good things prooue our selues in these few particulars what our knowledge faith repentance and charity is Knowledge is the ground and foundation of all the rest and therefore it is required of all to vnderstand the grounds and principles of our Christian Religion especially we must be acquainted with the doctrine of this Sacrament both with the signification of the signes and the graces sealed vp by them Faith also we must haue in vs which is in truth the first sauing grace it is the hand which we stretch out to touch Christ in whom all fulnes dwelleth of whose fulnesse we all receiue Col. 1 19 and grace for grace Iohn 1 16. without whom we can do nothing that is good Iohn 15 5. and without faith it is vnpossible to please God Hebrewes 11 6. This is the roote the fountaine the mother of all graces they are as the branches the streames the daughters of faith Hereby we apprehend Gods infinite loue and mercy in Christ Iesus and are perswaded that all our sinnes are pardoned and that Christ together with all his benefits is receiued Repentance which is a consequent of faith is a changing of the minde an earnest loathing of that which is euill and an earnest louing of that which is good We must learne to hate our particular sinnes we must mourne and lament in our inward bowels for them and we must iudge our selues lest the Lord enter into iudgement with vs and so we prouoke his wrath against vs and those that belong vnto vs and stirre him vp to bring greeuous plagues and fearefull iudgements against vs 1 Cor. 11 28 31. Wherefore nothing ought to bring greater greefe to vs then this to consider that we haue so heinously offended the Maiesty of God and as our sins pierced him so let vs pierce our owne hearts with this speare of repentance that we haue so wickedly mispent our time abused his benefits contemned his patience abused our creation calling redemption baptisme soule body word Sabbaths yea all the gifts and graces of God that we haue in deed and in truth ioyned and euen conspired with Herod Pilate Annas Caiphas Pharisies Souldiers passengers Iudas the rest of the Iewes in crucifying the Lord of life If any aske how can these things be The Prophet telleth vs He was wounded for our transgressions he was bruised for our iniquities Esay 53 verse 5. The chasticement of our peace was vpon him and with his stripes we are healed so that we must acknowledge that our iniquities were the nailes that pierced him and our transgressions the speare that wounded him We must labour to feele the greatnesse and horrour of our sinnes withall striue to fashion our selues after the image and likenesse of God in holinesse and righteousnesse all the daies of our liues Let vs prepare our hearts and bodies to be his Temple to dwell in and not make them as sinkes for Satan and all foule spirits Thankfulnesse is the next duty that is required that we may be able to say vnfainedly with the Prophet Dauid considering how great things the Lord hath done for vs Psalme 116 verses 12 13. What shall I render vnto the LORD for all his benefits towards me I will take the cup of saluation and call vpon the Name of the Lord. And vndoubtedly if they be no better then theeues robbers which receiue their corporall food and neuer lift vp their eyes to heauen which cannot be sanctified vnto them but by the word and prayer â—â—m 4 4.5 if such I say be vsurpers that take the creatures of God without thankesgiuing how much rather ought we to giue thanks to God for this heauenly food the nourishment of our soules The Israelites in remembrance of their Egyptian deliuerance were commanded to continue the Passeouer for euer 〈◊〉 12.24 should not we then much rather keepe our Christian Passeouer for our spirituall deliuerance from our spirituall bondage of spirituall enemies and say with the Prophet in a sweet feeling mediâ—ation of these mercies Blesse the Lord O my soule 〈◊〉 103.1 c. The last duty is charity toward our brethren the former cannot be truely in vs without this 〈◊〉 13.35 By this shall all men know that we are his disciples if we loue one another The effects and fruits of it are described It suffereth long â—or 13.4 it enuyeth not it is bountifull c. It is required in so strict a manner that if our gift be ready in our hands to offer vnto God yet if wee be at ods with our brother â—â—â—h 5.24 we must set it by vntill we be reconciled God is loue 1 Ioh. 4.16 Satan is nothing but malice and enuy If we come in loue we come to Gods Table if we come in hatred we come to the diuels wee cannot drinke the cup of the Lord 〈◊〉 10.21 and the cup of diuels we cannot be partakers of the Lords Table and of the Table of diuels Let vs not therefore deceiue our selues in thinking perswading our selues we
foorth and strengthen the least of them to their vtter ruine Wherefore so long as God hath any creature about him they shall not want meanes of their ouerthrow and destruction And on the other side the faithfull shall not want meanes for their preseruation Thirdly whensoeuer we want any blessing Vse 3 we must seeke to the Lord for he can restrain the sweete influence of the heauens when it pleaseth him so that neither the heauens shall heare the earth nor the earth the corne not the corne the people he can make the heauens to be as brasse and the earth as iron that they shall yeeld vs no benefit at all For albeit be blesseth vs by the creatures yet he doth limit and vphold them from yeelding vnto vs any good whensoeuer he pleaseth Therefore is he to be sought vnto for a blessing lest hee command them to do vs no good Lastly seeing we must seeke God in the Vse 4 meanes it teacheth vs from the example of God that we also must vse meanes for the obtaining of earthly blessings We must labour in our places and take paines in our callings wherein God hath set vs. We must be diligent and industrious Prou. 10 4. The hand of the diligent maketh rich True it is the Scripture teacheth that it is the Lord that giueth power to get riches neuerthelesse the hand of the painefull labourer is said to giue riches also We must pray vnto God for a blessing and depend wholly vpon him Psal 127 1 2. Yet we our selues must not be idle and do nothing For as many vse the meanes and neuer seeke to God so there are others that relie vpon God onely and neuer seeke the meanes at all These are like vnto those that would faine be saued and yet neuer seeke after the right meanes to attaine to saluation Balaam wished that he might die the death of the righteous yet he would not ioyne with Gods people to haue remission of sins and to heare the voice of God so doe these offend in temporall things they sit still and will not vse the means wherby they may enioy the creatures of God to their good although they would faine haue them If we seeke them as GOD hath appointed we shall finde comfort Ver. 33 34. And while the flesh was yet betweene their teeth yer it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague In the middest of their lustes and pleasures behold how Gods iudgements come vpon them They had feasted a long time and had glutted themselues with their flesh now their sweete meate had sowre sauce for the hand of GOD commeth vpon them for their sinne and suddenly the plague sweepeth them away The Doctrine arising from hence is this Doctriâ—â— The iudgâ—ments or 〈◊〉 do oftenâ—â—â—â— come verâ— suddenly that the iudgements of GOD doe oftentimes fall vpon men and women very suddenly before they bee aware when they least of all thinke or imagine of the day of wrath Iob 20.5 6 7. 21.17 Psal 73 19. Esay 30 1â— Exod. 12 29. Dan. 5 30. Luke 12 20. The destruction of the wicked shall come as a whirlewinde Amos 1 14 Christ putteth vs in minde of the dayes of Noah and Lot and telleth vs that the comming of the sonne of man shall be when men thinke not of it and therefore it is compared to the sodaine comming of a theefe in the night and the sodaine trauell of a woman Mat. 24 43. 44. 1 Thess 5 2 3. Actes 12 23. and like the fall of a ruinous wall at an instant though it stand long Esay 30 13. This is plaine first because they haue thorough Reason 1 Gods patience and long-suffering increased the number waight and measure of their sinnes and thereby compell the Lord to bring his iudgements sodainely vpon them They draw out his sword and will not suffer it to rest in the sheath they offer a kinde of violence to God and constraine him to bring his iudgements vpon them in a moment they will not suffer him to stay any longer It is iust to punish such as abuse his patience hee hath waited a long time and called them to repentance they haue had time warning enough and made him dance attendance as Prou. 1 24 27. Because I called and ye refused your desolation commeth as a whirlewinde Reason 2 Secondly God respecteth herein the benefit of others toward whoÌ„ he hath not vsed as yet so long patience to the end that they seeing others fall into sodain destruction may learne thereby not to abuse his patience lest they also be sodainly destroyed Dan. 5 22. when Daniel had told Belshazzar of his father how sodainly the iudgement of God came vpon him for his security he addeth And thou his sonne knowing all these things hast not humbled thy self but hast committed the same things thy selfe and therefore now also shalt thou sodainly be destroyed thou shouldst haue considered these things before and haue taken warning by thy fathers punishment but seeing thou hast not looked vpon him as in a glasse set before thy eyes to consider the slippery estate wherein thou and all Princes and people stand therefore now shall the same heauie hand of GOD finde thee out and his iudgements shall presently ouertake thee Vse 1 The vses follow First see from hence the happy estate of all such as thinke of the day of their reckoning betimes and prepare their garments that they be not taken naked Men in sodaine danger as in a fire or sodain tumult coming in the night season are glad to catch any thing to couer them Mark 14 51. so shold we be cloathed with Christs righteousnesse Reuel 16 15 Such are out of danger haue no cause to feare wrath and iudgement It is the wisest safest way so to do then we shall be sure to escape and be saued Vse 2 Secondly it serueth to teach vs that wee should not enuy at the peace and prosperitie of the wicked neither fret at the flourishing estate of the vngodly that liue in their sinnes for howsoeuer they be for a time forborne all goeth currant with them yet thereby they are the more hardned in their sinnes till a far greater iudgement come vpon them Therefore enuy not at theÌ„ though they grow great for suddenly shall the iudgements of GOD take hold vpon them and arrest them as guilty of death and then they shall perish speedâ—ly so that there is no reason to greeue or grudge at their prosperity They shall soone be cut downe as grasse and shall wither as the greene herbe they shall be consumed as the fat of Lambes euen with the smoke shall they consume away Psal 37 1 2 20. The estate of all the wicked is very ticklish and vncertaine they are set in slippery places and God casteth them downe into desolation Their end is sodaine and fearfull Prouer. 6 15. like a violent storme
is slow Reason 1 to anger and of great kindnesse more ready to shew mercy then to send iudgement Psal 103 8 9. Secondly he doth not afflict willingly nor greeue the children of men Lam. 3 33. Thirdly he dealeth with vs as a father dealeth with his children spareth them as a father doth his sonne that serueth him Mal. 3 v. 17. Psal 103.13 Esay 49.15 Fourthly he spareth oftentimes the wicked and vngodly and powreth not all his wrath vpon them and so prone is he to shew mercy that an outward humiliation hath obtained a mitigation and prorogation of the punishment For when Ahab hearing the threatning of God denounced to come vpon him as a fearefull thunderbolt and against all his house so that such as dyed in the city should be eaten of dogs and such as dyed in the field should bee eaten of the fowles of the ayre hee rent his clothes and put on sackecloth vpon his flesh he fasted and lay in sackcloth the word of the Lord came vnto the Prophet saying Seest thou how Ahab humbleth himselfe before me See the accomplishment hereof 2 King 9.25 because he humbleth himselfe before me I will not bring the euill in his dayes but in his sonnes dayes will I bring this euill vpon his house 1 King 21.27 29. This was but a temporary repentance as appeareth in the chapter following verse 8. yet it was not altogether fruitlesse but obtained a blessing answerable to the repentance the repentance was for a time the deferring of punishment was for a time also If God grant thus much to the penitency of an hypocrite we may be well assured that he will be gracious to such as bring forth true repentance and the fruits thereof Fiftly we are the workemanship of God created by him who willingly destroyeth not the worke of his owne hand therefore hee is not pleased with the striking of them Iob. 10.8 c. Esay 38. Lastly he seeth what is in our hearts he knoweth that we are but dust euen as a wind that passeth away Psal 78.39 Therefore he is full of compassion he turneth his anger away and doth not stirre vp all his wrath Vse 1 Learne from hence that God is compassionate he is soone intreated vpon our serious repentance He taketh no pleasure in our destruction hee desireth not to crush vs vnder his feet he is full of mercy and goodnesse This is the nature of God these are his titles And howsoeuer he may seeme to our corrupt affections to be seuere and rigorous as the euill and vnfaithfull seruant speaketh in the Gospel Matth. 25.24 I knew thee to be an hard man reaping where thou hast not sowen and gathering where thou hast not strewed yet euen in his corrections and our afflictions his great mercy and moderation appeareth 1 Cor. 10.13 This is a singular comfort to all that are in distresse whether it be of body or minde to consider how God is affected toward vs. Vse 2 Secondly we see that happy is the state of the Church no euill shall ouertake those that are truely the Lords farther then tendeth to their good Gen. 19.16 their afflictions shall fall out to the best We deserue to bee made like to Sodome and Gomorrha Wee know the affliction of Iob and the ende that GOD made for hee is very pittifull and of tender mercy Iam. 5.11 Now he is euermore the same with him is no change or shadow of turning as he was good to him so also hee is and will be good to vs. Thirdly is God thus fauourable then be assured that the soule which returneth shall Vse liue Ezek. 18.25 and 33.11 As I liue saith the Lord I haue no pleasure in the death of the wicked but that the wicked turne from his way and liue turne ye turne ye from your euill wayes for why will ye dye O house of Israel It is with God as it was with the woman that had found her groat as with the shepheard that had found his strayed sheepe as with the father that embraced his leude and licentious sonne Such as beginne to see their sinne must not thinke it to bee too late to returne When God calleth and cryeth out so often so earnestly so louingly turne ye turne ye froÌ„ your euill wayes shall we answere as infidels or as men in despaire the time is past it is too late when God saith Why will ye die shall we reply against God nay indeed against our owne selues It is too late to liue Let vs bewayle the abuse of Gods mercy patience and long suffering but withall we must know that the Lord delighteth not in the death of a sinner but would that the should liue The people iourneyed not till Miriam was brought in againe See here the greeuousnesse of sinne it was committed by one or two but the contagion of it passeth farther it was the worse for them that were neere vnto it for the people were stayed and could not goe forward Sinne therefore hurteth not onely those that commit it but such also as come neere it and troubleth those that are within the reach or sent of it Againe as God is iust in causing her to be shut out of the hoste so he is merciful in suffring her to be brought in And here is an instruction to the Church of God that they be not too rigorous in execution of the discipline and dispensation of the keyes We must be as ready to receiue the penitent as zealous in casting out the impenitent We haue spoken already of putting out of the Church open offenders and of the mitigation of the censure at the commandement of God now before we end the chapter obserue the quality and condition of the person against whom God proceedeth Miriam was a great Prophetesse the sister of Moses and Aaron and great suit and supplication was made to God for her that she might be healed of her leprosie and receiued againe into the assembly yet she continueth a leper and as an excommunicate person We learne hereby this truth That no man Doctriâ—â— None caâ— free from iudgemeâ—â— hauing â—â—â—ned though neuer so excellent of what place soeuer he bee can be free from Gods iudgements when he hath sinned against him What was it that droue Adam out of the garden and as it were banished him into the rest of the earth Gen. 3.24 was it any thing but disobedience 2 Sam. 6.7 Who hath sinned against the most High and hath not reaped the fruit of his owne wayes Let the Angels speake that first sinned and were first punished who because they kept not their first estate but left their owne habitation he hath reserued in euerlasting chaines vnder darkenesse vnto iudgement of the great day Iude vers 6. Was it any better with the old world among whom were men of al sorts high and low rich and poore old and yong they sinned together and as it were made a conspiracy with one accord against God in the end they
is euermore the companion of hypocrisie Fiftly to be confident in good causes and couragious especially in time of perill Prou. 10 9. 28 1. Whereas the hypocrite hauing a corrupt conscience is ouertaken with feare and trembling Esay 33 14. Prou. 28 1. Lastly to be constant and to perseuere to the end in good things to bee resolute neuer to giue ouer a continued course of piety vntil we giue ouer this course of life such bring foorth fruite with patience Luke 8 15. and shall neuer be remoued Psal 15 5. Whereas the double-minded man is vnstable in all his wayes Iames 1 8. his godlinesse and religion is as the morning dew Hosea 6 4. By these signes we may sift and examine our selues whether this grace of sincerity be in vs or not And as the gift is excellent so there are sundry motiues to stirre vs vp vnto it Sundry motiâ—es to 〈◊〉 vs to sincâ— For God is good and gracious vnto such as are pure in heart Psal 73 1. and 125 4 5. hee is the Sun and shield to them Psal 84 11. This is the life and substance of all other graces without it the best things are but counterfet and no better then sinnes against God Our faith must be vnfained and loue without dissimulation and our conuersion must be a renting of the heart Consider also that God is present euery where and knoweth all things Psal 139 7. Prou. 15 verse 3. Moreouer wee must meditate oftentimes vpon the iudgements of God which hee bringeth vpon the world but especially of the last iudgement in the end of the world and of our particular iudgment at the houre of death Ro. 2 16. Eccl. 12 14. The heart is the store-house keeper of the graces of God Pro. 4 23. Mat. 13 18 19. Lu. 6 45. Math. 23 26. therefore we ought carefully to looke vnto it CHAP. XIIII 1 And all the Congregation lifted vp their voice and cryed and the people wept that night 2 And all the Congregation of Israel murmured against Moses and against Aaron and the whole Congregation saide vnto them Would God that we had died in the Land of Egipt or would God we had died in this wildernesse 3 And wherefore hath the Lord brought vs into this land to fall by the sword that our wiues and our children should be a prey Were it not better for vs to returne into Egypt WE haue seen in the former chapter the occasioÌ„ of this fourth murmuring arising from the report of the spies whereby the seed was sowne which in this Chapter groweth vp to an open obstinate mutiny The fruit was answerable to the seed the successe to the report And who can stay the streame driuen by so violent a winde and tempest When the arrow is once shot out of the bow it is too late to wish it may do no hurt where it falleth because where it hitteth it hurteth But to come to the present matter in hand the people giuing eare to these false reports dream of danger where no danger is like the sluggard that saith There is a Lyon without I shall bee slaine in the streets Prou. 22 13. To minds that are fearfull and perplexed all fansies and coniectures seeme things of truth Consider in this chapt two points first the generall murmuring of all that is of the greatest part of the people secondly the proceeing of God against theÌ„ for their murmuring Their murmuring is accompanied with impatience disobedience vnthankfulnesse blasphemy infidelity and tempting of God Psal 106 24 25 c. and it is set downe generally and particularly Generally they murmured against Moses and Aaron amplified by the effect 〈◊〉 cause 〈◊〉 the Israâ— wept all 〈◊〉 they wept all the night The cause why they wept is the feare of death and the sense of their sinne they supposed that they were led as sheep to the slaughter and brought into the wildernesse as to a place of destruction had forgotten the promise made 400. yeares before to their fathers Wee see heere how quickly and easily they obey euil persons that seduced them they listen with both their ears vnto them â—â—â—trine 〈◊〉 are natuâ— ready to 〈…〉 â—ken to â—cers and â—ers and forget what they had often heard and seen Caleb and Ioshua warned them but all was in vaine The doctrine This is the corruption of our nature we are prone to bee peruerted and ready to hearken to seducers to follow euill liuers and euill teachers while in the meane season wee are hardly drawne to hearken and attend vnto those that tell vs the truth without flattery or forgery Exod. 4 1. The prophet of God sent to prophesy against the Altar at Bethel is easily seduced and forsaketh the word of God 1 Kings 13 21. Our Sauiour complaineth of the peeuishnesse of the Iewes 〈◊〉 11 27. Wee haue piped vnto you and ye haue not danced we haue mourned vnto you and ye haue not lamented c. And Iohn 5 43. I am come in my Fathers name and ye receiued me not if another shall come in his owne name him yee will receiue 2 Tim. 4 34. Gal. 3 1 2. and 5 7. Titus 1 11. Mat. 24 5. First because in the minde and vnderstanding Reason 1 howsoeuer there remaine certaine generall notions concerning good and euil as that there is a God that he is iust and a rewarder of them that do well that wee must honour our parents and not hurt our neighbors yet euen these are corrupt and serue only to take away excuse Ro. 1 19 20. and besides wee haue all receiued from Adam ignorance or want of knowledge of the things of God 1 Cor. 2 14. Ro. 8 7. Likewise disability to vnderstand spirituall things though they be plainly taught vnto vs Lu. 24 41. 2 Cor. 3 5. vanity of the mind thinking truth to be falshood and falsehood to be truth Eph. 4 17. 1 Cor. 1 21. Prou. 14 12. So then the originall or seede of all errors and heresies is in our nature Secondly satan is mighty and subtle he can Reason 2 transforme himselfe into an Angel of light he employeth many instruments in his worke to seduce vs as he did Eue which also worke mightily with strong delusions 2 Cor. 11 3. False Apostles are deceitful workers transforming themselues into the Apostles of Christ 2 Cor. 11 23 24 25. they come in sheeps clothing though inwardly they bee rauening Reason 3 wolues Mat. 7 15. 2 Pet. 2 1 2. Thirdly it is Gods deepe yet most iust iudgement vpon all that obey not the gospel to send them strong delusions that they should beleeue lies This is a punishment sent vpon the vnthankfulnesse of men when they haue the light and yet shut their eies heare the sound of the Gospel and yet stop their eares and vnderstand the truth yet harden their hearts against the truth Mat. 13 14 15. 2 Thess 2 11 12. This serueth to reprooue and conuince the Vse 1
this is the end that God aimeth at Reason 3 in all his threatnings not the destruction of them that are threatned but their amendment Ezek. 18 23. Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue and ch 33 11. Why will ye die O house of Israel The vses First consider that in the greatest Vse 1 and most fearefâ—ll threatnings of Gods heauy iudgements theâ—e is comfort remaining and hope of grace and mercy to be found there is life in death and health in sicknesse if we can change and amend Thus do the Princes of Iudah profite by the threatnings of the Prophet when he had threatned desolation of the Lords house and the destruction of the whole Land for which the Priests and people would haue put him to death they pleaded the practise example of good Hezekiah for the comfort of themselues and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies Ier. 26.18 The place is worthy to be considered where the Princes shew that Ieremy did no more theÌ„ Micah had done before him yet Hezekiah and all Iudah did not put him to death but feared the Lord and besought him of mercy and the Lord repented him of the euill which he had pronounced against them But it may be obiected Obiectioâ— If God threaten one thing and doth another it may seeme his will is changeable and that he hath two wils I answer Answer the will of God is one and the same as God is one but it is distinguished into that which is secret reuealed as the Church is sometimes visible and sometimes inuisible yet but one Church The secret will is of things hidden with himselfe and not manifested in the word The reuealed is of things made knowne in the Scripture Deut. 29 29. and by daily experience The secret is without condition the reuealed with condition and therefore for the most part it is ioyned with exhortation admonition instruction and reprehension But no man is exhorted and admonished to doe his secret will because no man can resist it the reprobate and diuels themselues are subiect vnto it and must performe it Rom. 9.19 Vse 2 Secondly it is the duty of the Ministers to propound the threatnings of GOD with such conditions prouoking and perswading all men to repentance and amendment of life offering grace and mercy to the humble and broken hearted 〈◊〉 1 4 14. â—2 3 Esa â— 16. They are to preach not onely the law but likewise with the law the Gospel And thus they are said both to bind and loose both to retaine sins and to forgiue For as Eliah by his earnest and zealous prayer did both shut vp the heauens 〈◊〉 4.25 Iam. â— 18. and open the windowes of heauen so that it gaue raine and the earth brought forth her fruit so the Ministers of God by their earnest zealous preaching do shut vp the kingdome of heauen against all obstinate persons â—â—th 16.19 and also open the heauens to such as are penitent To propound the threatnings of God without condition is to bring men to despaire and to take from them all hope of mercy and forgiuenesse Thirdly it is the duty of the people whensoeuer Vse 3 they heare the theatnings of God to stirre vp themselues to repentance thereby to preuent his wrath and to stay his iudgements Let vs take heed we doe not rush on as the horse in the day of battell 〈◊〉 12.11 12. to our destruction And thus haue the seruants of God vnderstood his threatnings and accounted them as a Sermon of repentance as we heard before of Hezekiah king of Iudah and all Iudah with him when Micah the Morashite prophesied saying 〈◊〉 26.18 Thus saith the Lord of hostes Sion shall bee plowed like a field Ierusalem shall become heaps they fell not into desperation neither concluded an impossibility of obtaining pardon and the continuance of the Temple of the citie and of the whole kingdome but besought the Lord and feared his Name the Lord repented him of the plague which he had denounced against them And no maruell that this godly king conceiued the meaning of the threatning in that manner for so did the King of Niniueh an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise Who can tell if God will turne and repent 〈◊〉 3 9. turne away from his fierce anger that we perish not Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah when he was sicke vnto death 〈◊〉 3â— 1.2 Set thine house in order for thou shalt die and not liue and therefore he turned his face to the wall and prayed to the Lord of life Let vs make this vse of the Ministery of the word and of all the threatnings contained therein to bee stirred vp to repentance and obedience lest we be destroyed If there be no change in vs let vs looke for a change from God and he will neuer change his threatnings except we change our liues and conuersations Vse 4 Fourthly seeing the threatnings of God suppose a condition we must also know how we ought to vnderstand his promises to wit with a condition The threatnings of GOD haue a condition of repentance the promises haue a condition of faith and obedience Esay 1.19 God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs then wee will acknowledge our selues bound in duty to serue him We must not only consider what God promised to vs but withall remember what he requireth of vs. Hence it is that the Prophet saith I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it Ier 18.9 10. but if it doe euill in my sight that it obey not my voyce then will I repent of the good wherewith I saide I will benefite them He hath promised to loue vs but he requireth at our hands to loue him againe He hath promised to forgiue vs our trespasses but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs but he looketh for at our hands that we walke before him as obedient children Lastly if God threaten and no repentance Vse 5 followeth then certainely the threatnings pronounced will come to pâ—sse God threateneth not in vaine he terrifieth not without cause If we doe not preuent them they will preuent vs and take vs away suddenly See the fearefull examples of the flood of Sodome of the destruction of the ten tribes of Ierusalem and of the Iewes of the seuen Churches of Asia and other Churches planted by the Apostles supplanted in the wrath of God all assure vs of the truth of this point Consider our owne wayes in our hearts We liue where wee
need not feare for the time to come but that wee shall also receiue more at his hands who giueth liberally one blessing after another Iam. 1.5 Forasmuch as he is God for the time to come as well as for the time past and all his gifts and calling are without repentance Rom. 11 29. Thirdly this should mooue vs earnestly to Vse 3 labour for the first grace and neuer to giue rest to our selues vntill we feele an addition and encrease of the second and third grace in our hearts and to multiply them one after another that they may dwell in vs plentifully and make vs fruitfull in all holy conuersation If we haue the first grace in our hearts and be carefull to vse the same well it is as seed sown in good ground it will bring forth a wonderfull encrease and a notable haruest in the end Paul would haue Timothy to stirre vp the gift that was in him 1 Tim. 1.6 If wee bee once in Christ he will purge vs more and more that we shall bring forth more fruit Ioh. 15.8 Lastly obserue that this is a priuiledge belonging Vse 4 onely to the faithfull that they shall haue the mercy and fauour of God continued vnto them The blessings that God bestoweth vpon the wicked doe serue to make them without excuse and are as seales of condemnation they are not assurances vnto them that they shall haue moe bestowed vpon them he hath made no such promise vnto them neither can they gather any hope to haue any farther encrease of the same or any addition of new blessings Albeit it be so with the godly that former blessings of God are pledges of more yet it is not so with the vngodly 2 Sam. 7 17. Iudg. 10 12 13. Eccle. 8.12 13. Esay 65.20 He tooke away his mercy from Saul but hee would neuer doe it from Dauid he deliuered the vnthankefull and rebellious Israelites out of the hands of their enemies but he threateneth that he will deliuer them no more The euill seruant hath his talent taken from him and neuer restored vnto him againe and therupon Christ deliuereth the manner of Gods dealing as well toward the faithful as the vnfaithfull Matth. 25.29 Vnto euery one that hath shall be giuen and he shall haue aboundance but from him that hath not shall be taken away euen that which he hath For they doe abuse his mercies and neuer make any good vse of them how then should they bee continued vnto them nay how should they not be depriued of them They become much more sinfull and grow worse and worse by his blessings God requireth the more of them but they performe the lesse duty vnto him It is therefore a vaine hope and a meere presumption for such to thinke to haue his goodnesse continued rather they may conclude that God will take them away suddenly and bestow them no longer vpon them except they turne from their euill wayes 20 And the Lord said I haue pardoned according to thy word 21 But as truely as I liue all the earth shall be filled with the glory of the Lord. 23 Because all these men which haue seene my glory and my miracles which I did in Egypt in the wildernesse and haue tempted me now these ten times and haue not hearkened vnto my voyce 23 Surely they shall not see the Land c. 24 But my seruant Caleb c. We haue in these words the effect of the prayer of Moses and the answer that God giueth vnto him The summe whereof is this that the fathers should die in the wildernesse because though they had seene his glory and miracles in Egypt and in the wildernesse yet they tempted him ten times that is not once nor twice but oftentimes a certaine number put for an vncertaine as Gen. 31.41 Iob. 19.3 Dan. 7.10 and therefore they should be all destroied excepting Caleb the seruant of God If any aske the question why Ioshua is not expressed â—ction and wherefore his name is concealed I answer â—er because the Lord pronounced the former sentence concerning the people that were in their tents but Ioshua that attended vpon Moses was present with Moses and Aaron before the dore of the Tabernacle of the Congregation therefore the iudgement denounced against the people that abode in their tents no way touched him Caleb was with the people so that it behoued him who had spoken the truth of the land to be excepted Ioshua was not and therefore there was no need to haue him exempted from them who was not among them For being with Moses and Aaron he is accounted in their number Secondly they are commanded to returne backe againe into the wildernesse by the way of the red sea verse 25 when they were now come to the borders of Canaan which they could not heare without great greefe and anguish of minde Before they wept without cause verse 1. Now they haue cause to weepe for this heauy iudgement Thirdly their children shold beare the burdeÌ„ of their fathers sin wander in the wildernes forty yeres howbeit in the end they should enter into the land Fourthly the Spies themselues that had searched the land which were the authors of all this mutiny and had brought vp an euill report of the land were smitten with a fearefull plague dyed suddenly by the hand of God Heere we may obserue in these words that God heareth the prayer of Moses and pardoneth the people according to his prayer so that the Lord heareth the prayers of the faithfull according to his promise Secondly Gods iudgements are tempered with mercy Thirdly such as haue receiued the greatest mercies and become vnthankfull and disobedient Matth. 11.20.21 22 23 24. Luke 12.47 are the greatest sinners and shal receiue the greatest iudgement Fourthly in excepting Caleb and Ioshua from the common destruction it appeareth that God is a iust righteous God who as he doth not account the wicked innocent so he will not account the innocent to be wicked The Popish teachers alledge this example to prooue that God pardoneth sinne Popish doctâ—ine touching the pardon of sin and the retaining of the punishment and yet punisheth the sinner that the same punishment so inflicted is a satisfaction to God for their sinne and that the eternall punishment due to this people was pardoned at yâ— request of Moses If this were true then all this people were beleeuers and had true faith in the Messiah which is a bold assertion without all shew of reason and likelihood of trueth It may probably and charitably be thought that some of them were beleeuers and repented to them these were chastisements The like may be said of Moses and Aaron and of Dauid of which they were shut out of the land of promise and he was punished by the death of his child and in other his children and house not thereby to satisfie God by bearing part of the temporall punishment belonging to their sin but that Moses
albeit God had decreed that such should be punished yet he had not declared by any law the kinde of punishment and therefore they asked how hee should be punished as for example whether he should be hanged on a tree or burned with fire or stoned with stones or striken with the sword But this answer cannot satisfie mee for when death is appointed in the Law and the particular kinde not expressed Iosh 7 â— with 6 â— the Magistrate was left free to set downe the same as also when no punishment at all is mentioned Deut. 25 13.14 neither were the people bouÌ„d to aske counsell at the mouth of God vpon euery occasion of execution of iustice against euill doers where the manner of punishment is not limited It was the law of God that witches should not liue Exod. 22 18. Saul did wel and is commended by the Spirit of God that he cut them off that had familiar spirits out of the land rooted out the wizards yet he did not aske neither was he bound to aske counsell now or which way they should be put to death though God had not defined the particular Leuit. 20 27. This then is left to the discretion of the Magistrate when hee hath the generall to decree the particular punishment as he thinketh good In sundry places of the bookes of Moses wee finde sundry lawes set downe inflicting death vpon the offenders yet the manner of death is not named Genesis 9. verse 6. Exod. chap. 22 19 20. Leuit. chap. 20. verses 9 11 15 16 17 18. Deut. chap. 20. verse 25. and 24 17. All this were to no purpose if the Magistrate might not proceede against them ex officio without knowing the farther pleasure of God For it had bin all one as if no sentence of death had beene set downe inasmuch as they might as easily and with as little labour know the punishment in particular as when no punishment at all is expressed Neither did the Iewes take theÌ„selues to be bound in that case to enquire of God Leuit. 20 10. Deut. 22 22. Iohn 8 5. Wherefore I rather thinke they consulted with God about the quality of the work then the maner of the punishment God had threatned that whosoeuer did Worke on the Sabbath should be put to death but hee had not followed his handy-worke nor laboured in his calling he had onely gathered a few stickes True it is he had done it impudently yet it was doubt full whether this fact were within the compasse of that law or not and therefore Moses would not call the life of this man in question without certaine direction from the mouth of God For life is precious and blood being spilt is as water poured vpon the earth that cannot be gathered vp againe So then they desired to know whether this fact were worthy of death not by what manner of death he should die And as the Iewes in other things are full of fables so in this they haue deuised of their owne braines that this man was Zelophehad â—ish fable out any â—nd of whom we reade afterward in this Booke chapt 27 3. where it is saide of him that he dyed not in the conspiracie of Korah but in his owne sinne thereby casting an aspersion vpon him and charging him with an imputation which the Scripture doeth not charge him withall of which wee shall speake more afterwards But who it was and what his name was and whether he were one of the Israelites or of the straungers that came with them out of Egypt or what his purpose was it is vncertaine but whosoeuer it were he is put to death for prophaning of the Sabbath Wee learne heereby Doctrine that the Sabbath day ought wholly to be spent in religious and holy exercises The Sabbath day must bee spent religiously It is the end why it was sanctified of God that wee should sanctifie it and spend it in holy vses from morning vnto euening Genesis chap. 2. verse 2 3. Where wee see hee blessed it and sanctified it in the Garded or at least in the time of mans innocency Exodus chap 16 20. Esay 56 verse 2. 58 13. Exod. chap. 20. verse 4. This was the practise vnder the Law continued also vnder the Gospell It was the custome of Christ to preach the gospell in the Synagogues on that day he did it not for once or twice but it was his ordinary and vsuall manner So the Disciples Acts 20 17. and 17 1 2. 1 Cor. 16 1. Reuelat 1 10. The doores of the Temple were kept shut the sixe dayes but opened from morning vntill the euening vpon the seuenth day Ezek 46 1 2. There are many reasons in the fourth commandement Reason 1 drawne from the equity and liberality of God in giuing vs sixe dayes from the example of Gods rest and from the consideration of the end why it was appointed to bee kept holy all these are of great force Exod 20 4 5. Secondly this serueth to preserue men from Reason 2 barbarisme and Atheisme and all irreligions prophanenesse We see notwithstanding this comfortable profitable ordinance of God how much impiety and loosenesse is in the world but if euery man were left vnto himselfe to serue God as himselfe list to his priuat deuotions without this generall obseruation it is to bee feared wee should shortly haue no knowledge no faith no church no religion no order that the greatest part would scarfe thinke of God from one weeke nay from one yeere to another or haue any acquaintance with his word and Sacraments or reade the Scriptures or pray vnto him nay they would scarse know whether there were any Scriptures or Sacraments or not Therefore the Lord saith The Sabbath is a signe betweene mee and you throughout your generations that yee may know that I am the Lord that doth sanctifie you Exod. 31 13 For when doe the greatest part reade or heare or conferre or meditate or pray but vpon the Sabbath Take away therefore that day you take away all these Thirdly Reason 3 Christ Iesus vouchsafed to honour this day aboue the rest of the daies of the weeke after his resurrection and that by his speciall appeâ—â—ings in it as wel as by his rising again vpon it If we obserue and marke it wee shall see he shewed himselfe to his disciples and followers vpon that day especially First to Marie Magdalene early in the morning Iohn 20 1. and 14. Secondly to the other women as they were going to communicate to the Apostles the certainty of his resurrection which the Angels had declared vnto them before at the sepulcher Matth. 28 9. Thirdly to the two disciples going to Emmaus which also was the same day Luke 24 21 For they said it was the third day since these things were done Fourthly the same day at night he appeared to his Disciples Iohn 20 19. Fiftly he appeared for the confirmation of the faith of Thomas in the matter of his
vpon you seeing all the Congregation is holy euery one of them and the Lord is among them Wherefore then lift ye vp your selues aboue c. IN this chap. we haue two other murmurings set down the latter arising out of the former as one sticke on fire kindleth another The former consisteth of a few carried away with enuy and emulation against Moses and Aaron the originall whereof arose from Korah of the Tribe of Leui The cause of Korahs Conspiracy who first blew the bellowes and tooke it greeuously that the Priestly dignitie was translated to Aaron and challenged Moses of partiality as if hee had preferred his owne Kindred and followed his priuate affection rather then the direction of God This seditious Korah associateth vnto himselfe Dathan Abiram and On of the Tribe of Reuben whom he knew to be ill affected towards Moses because hee being the eldest sonne of Iacob had by right of his birth-right the Principality and gouernement of the whole people belonging vnto him and therefore they thought themselues as worthy to haue the Soueraignty in their hands as Moses was to haue it in his hands All these ioyning together made a schisme or rent amongest the people and assemble two hundred and fifty others all Princes of the assembly which seeme to stand for the good of the whole Congregation as also all Rebelles haue euer had some pretence and colour for they plead that all the Lords people are holy that God is present among them and therefore they should no longer vsurpe the sole gouernment of the whole hoste It is vsuall in all ages of the Church to haue schismes and rents to arise in it and for men to separate themselues from the Church because forsooth it is not well gouerned as it ought to be Now albeit this open insurrection were a flat rebellion against the expresse ordinance of God yet they set many goodly shewes vpon their doings helping a bad cause with a beautifull colour lest they should seeme to be mad without reason alledging that all the Lords people are holy and the Lord is among them â—octrine We learne heereby that whatsoeuer corruptions breake out of men and whatsoeuer euils they doe â—hatsoeuer 〈◊〉 wicked â—en doe they some coâ—er vpon it and howsoeuer they decline from God from his word and from his ordinances yet they will labour to excuse it to defend it to colour it that it should not seeme as it is When euill men haue committed euill they are ready to iustifie their euils that they may seeme good We see this in Saul 1 Sa. 13.11.12 and 15.15 so Ioh. 12.5 6. Iudas pretended the poore and his great care of them albeit he cared not for them but for himselfe and chap. 11.48 So Caiaphas pretendeth the safety of the people to wit if Christ were not put to death the Romanes would come with a mighty army and ouerrunne them but the taking of him away and the putting of him to death was indeede the true cause why the Romanes came and destroyed the Temple the Citie and the people This we see sometimes also in those that are not the worst men The fact of Simeon and Leui against the Schechemites was no better then horrible murther committed against the Law of God and of nature and against the league and couenant that had passed between them which ought to be held inuiolable euen among infidels yet somewhat they pretend to couer it Gen. 34.31 should he deale with our sister as with an harlot So the Israelites touching their Idolatry Exod. 32.1 and Aaron verse 23. and our first parents Gen. 3. and in a maner all wicked men do the like that are vnregenerate without repentance and sanctification The reasons Reason 1 For men are affected to their actions as they are to themselues Though they be corrupt abominable yet they would not bee thought and iudged to be so so it is with their actions that proceed from them though they bee wicked and vniust yet they would haue them accounted iust and therefore they seeke excuses for themselues â—â— 7. as Adam did fig leaues to Reason 2 couer his shame and his sinne Secondly if they should pretend nothing al would be ready to condemne them and to passe sentence vpon them therefore to blinde the eyes of others they cast a mist before them as iuglers vse to doe that they may not be espied This did Herod Mat. 2.8 he pretended to come and worship Christ For he knew well enough if hee had dealt plainely and told them hee sought the life of the babe they would haue detested his detestable cruelty This serueth to reprooue diuers sorts that Vse 1 goe about to varnish their actions with false colours thereby to blind the world and to put out their eyes These shew themselues to bee ranke hypocrites exceeding sinners against the Lord which serue to harden their hearts and to hinder them from a sight of their sinnes and sorrow for them For no man can returne from his sinnes and repent of his euill wayes so long as he goeth about to defend them because all such sinners doe declare a firme resolution to continue and goe forward in sinne and thinke themselues safe and sure because they haue some colours for their actions But the first beginning of repentance is confession a duty oftentimes commended and continually practised by the faithfull The first thing that Ioshua perswaded Achan to performe when he was taken as guilty for taking the accursed thing was that he should giue glory to the God of Israel and make confession vnto him Iosh 7.19 Prou. 28.13 1 Ioh. 1.9 Whereas such as hide their sinnes shall not prosper and they that say they haue not sinned doe make God a lyar and his word is not in them Wherefore we cannot giue a more euident signe of our want of the grace of repentance Psa 32.3 4 5. then by defending denying excusing or lessening of sinne Secondly this sheweth the cause why the Vse 2 dregs of Popish religion are so setled in the hearts of men that they are hardly rooted out euen because such deceitfull colours are set vpon them and their superstitious practises If they be accused for their idolatry worshipping of Images they pretend they worship God in the Image Touching the worship of Saints and praier to them they say they honor them as the friends of God and that they are vnworthy to approch or to come neere to God themselues and therefore in humility they goe to the Saints and Angels but this is nothing but to speake lies through hypocrisie Col. 2.23 Concerning their sacriledge in withholding the cup from the people they haue their colour that the labour of the Priest would be too great if he should deliuer the same to all himselfe or else that the blood of Christ might be spilt vpon the ground but these excuses cannot deceiue God hee seeth their open declining from the word of
that the Lord hath sent me to doe all these workes for I haue not done them of mine owne mind 29 If these men dye the common death of all men Or if they be visited after the visitation of all men then the Lord hath not sent me 30 But if the Lord make a new thing and the earth open her mouth and swallow them vp with all that appertaine vnto them and they go downe quick into the pit then ye shall vnderstand that these men haue prouoked the Lord. 31 And as soone as hee had made an end of speaking c. In these words see the willing obedience of the people to the former Commaundement They were willed to separate from the Tents of those wicked they doe separate and depart from them by and by they gate them vp from their Tabernacles And Moses doth notably confirme them in their obedience by foretelling both the death Doctrine the maner of the death of these rebels We learn from hence God alwayes warneth before hee striketh that God neuer bringeth any greeuous iudgement vpon any people or nation nor vpon any priuat person but hee doth alwaies first forewarne the same and foretelleth it God alwayes teacheth before he punisheth and hee warneth before hee striketh Amos chapt 3. verse 7. Luk. 13 verse 7. 1 Kings 22 17. We reade that the world was once drowned by water and it shall be destroyed the second time by fire Of the first destruction we finde that he foretold it vnto Noah before euer hee brought it vppon the face of the earth Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20 And touching the second destruction of the world by fire GOD hath not left vs ignorant but in diuers places of the Scripture hath set it downe vnto vs 2. Pet. 3 7 10. Reason 1. The Reasons hereof are partly in regard of the godly and partly in regard of the vngodly Touching the first he would not take his owne people at vnawares because hee loueth them and would haue none of them to perish but would haue all come to repentance 2 Pet. 3 9. that so they might preuent his iudgements Amos 4 12. Secondly touching the vngodly and such as are not the Lords they shal thereby be made without excuse their mouths are stopped and the iustice of God is cleared they hauing nothing to answer for themselues or to accuse God of any vniust dealing Iohn 15 22. These men therefore must learne to accuse themselues because they had warning but they would not bee warned he would haue healed them but they would not bee healed Ier. 20 6. 51.9 1 King 22 25. Vse 1 Acknowledge from hence the great mercy and wonderfull patience of God whose maner is alwaies to giue warning before hee send iudgement This the Lord needeth not to doe for vpon our owne peril we are bound to take heed of his iudgements before they come yet so good is our God that hee onely deserueth this title to be called the good Lord as Hezekia calleth him 2 Chron. 30 18. The good Lord pardon euery one that prepareth his heart He wold haue vs preuent his punishments before they fall and to send out our prayers as Ambassadors to God to treate of conditions of peace with him He doth not play the part of a subtil enemy to steale vpon vs at vnawares forasmuch as before he striketh he alwaies forewarneth that thereby he might saue all those that belong vnto him and bring vpon others iust condemnation How graciously dealt he with Korah and his fellowes with Dathan Abiran How often did Moses warne them Who is it then that ought not to confesse that God willeth not the death of a sinner Or who can deny but that these malefactors perished most iustly Vse 2 Secondly when we see any ouertaken with any iudgement we must confesse that God is true as in his promises so also in his threatnings If his desire were not that we should preuent them doubtlesse he would neuer giue warning of them If he had a will and purpose to destroy vs he would not tell vs before hād both that he would bring them and shew vs the way how to auoide them There is no man that can iustly say that the silence of God and the holding of his peace is the cause of his security he causeth a trumpet to sound the alarme before hee set himselfe in battell array against his enemies For his manner is neuer to come with any iudgement but he alwaies sendeth a warning peece before Obiect But some man will say It was thus indeed in the time of the prophets but wee haue no Prophets in these daies to foret l things to come as in former times they had and therefore we haue no such direction I answer these men as Abraham did the rich man in the Gospel An wer that his brethren had Moses and the Prophets among them If they will not beleeue them neither will they be perswaded although one rose from the dead Luke 16 31. True it is that Moses and the Prophets were dead long before but his meaning is they had the bookes of the Law and the writings of the Prophets before them they were read preached in their Synagogues euery Sabbath day Acts 15 21. So I may truly say that wee haue Prophets among vs and all that contemne them shall know there hath bene a Prophet among them Ezek. 33 33. For we haue the holy Scriptures wherein are contained the workes of the Prophets and Apostles and beside these GOD hath giuen vs his Ministers that they should as it were put life againe into the dead Prophets that is that they should open declare vnto vs those things that are doubtful and obscure and therefore if any bee admonished by them that such such iudgments shal come and they threaten plagues according to the generall directions which they haue in the word Deut. 28 15 16. Leuit. 26.15 16. Let vs not withstand the Spirit speaking in them for it is the wonderfull goodnesse of God that he vouchsafeth to send them vnto vs and to tell vs before of his iudgements Lastly it is the duty of euery one to make Vse 3 good vse of the word of God to know that God looketh for attention and obedience at our hands that so he may not bee inforced to proceed against vs in iudgement O happy are they that seek the Lord while he may be found and call vpon him while he is neere Esay 55 6. Such then as reiect the Ministery of the word reiect their owne peace and bring vpon themselues sundry iudgements The word goeth before to prepare our hearts and it is a two-edged sword piercing euen to the diuiding asunder of soule and spirit Heb. 4 12. But if we be so hard-hearted made of mettal tougher then brasse and iron Reuel 1 1 that this sword going out of the mouth of God cannot enter into vs hee
to saluation Moreouer the Apostle speaking of one Mediatour and naming Christ to be that one 1 Tim. 2 5. speaketh in that place of prayer and therefore euen in praier he will haue vs to acknowledge no Mediatour of intercession but Christ Iesus onely A Mediatour of intercession as it is defined by Austine Aug. contra epist â—arm lib. 2 cap. 8. cannot agree to any sauing to Christ for he teacheth that it is commanded that euery Christian shold pray for others but he who requests for all and for whom none requesteth is the one and true Mediatour Againe they obiect Obiect that the Saints pray for vs and therefore we may pray to them Answ I answer this will not follow What the praiers of the Saints departed are Againe they pray for the perfecting of the body of Christ desire the full gathering together of the Saints they long for the resurrection restitution of their bodies which lye in the dust they wish to see the auengement of the blood of the holy martyrs shed for the testimony of the truth and craue to behold the last comming of Christ to iudgment to restore all things howbeit they know not the particular troubles of Gods children neither vnderstand the inward wrastlings and bucklings with sin and Satan which the conscience sustaineth no more then Eli knew the trouble of heart that Hannah had though she praied in his presence Wherefore let vs content our selues with the onely and all-sufficient mediation of Christ remembring the saying of the Apostle Iohn We haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes 1 Ioh. 2 1 2. And seeing he calleth vs vnto himselfe let vs not refuse to goe to him When he saith Come to me Mat. 11 28. shall we say nay we wil go to some other When Mary called her sister secretly saying The master is come and calleth for thee as soone as she heard that she arose quickly and came vnto him So it ought to be with vs Our master Christ calleth vs why doe we run from him why do we not run to him why do we run to any other Let vs not refuse to come to him who gaue his life for vs that we might liue in him Shall we then depart from him that calleth vs to them that call vs not that know vs not that heare vs not that help vs not that saue vs not Secondly this condemneth the ignorant Vse 2 multitude which through palpable and horrible ignorance rush into the presence of God without any Mediator knowing neither God nor themselues They dream that God is mercifull neuer consider what he is in his owne nature to wit a God of perfection a most iust Iudge and we can neuer reconcile his mercy and iustice but by looking vpon him in the face and countenance of Christ Iesus in whom only he is wel pleased Mat. 3 17. We can receiue nothing at his hands except we come to him in his Son For as he is perfect so he accepteth of nothing that is vnperfect But we can offer nothing to God but that which is tainted and defiled with sin and if God looke vpon vs our wants out of his Sonne wee are no better then the children of wrath he findeth matter enough in vs to reiect our workes and to condemne our persons We haue our praiers heard no other way but in the Name of Christ We are no otherwise accepted but in his beloued Iohn 15 6. Eph. 1 6. Acts 4 12. Heb. 2 14 â— Math. 1â— 1 to wit in Christ He is the onely Sauiour of the Church he saueth his people from death and him that hath the power of death that is the diuell He saueth vs from our sins guilt and punishment For sin is the power sting of death an vgly serpent Christ only hath quelled him he hath merited our saluation by his death and passion none else hath done it none else could do it The Saints glorified and all the company of the elect Angels in heauen were too weak and vnworthy to accomplish this work The Papists as we haue shewed make him but half a Sauiour ioyning others with him in the worke of saluation For they teach that with Christs merites we must ioyne the workes of grace in the matter of iustificatioÌ„ that with Christs satisfaction of the wrath of God we must ioyne our satisfaction by temporall punishment But we haue shewed before that he will bee a sole Sauiour or else no Sauiour at all Thirdly it behoueth vs in remembrance of Vse 3 this excellent benefite of Christs attonement to be thankfull to God This is the main cause of al thankfulnes The most common blessings which we receiue must at all times moue vs to be thankfull as meat drinke health wealth liberty peace prosperity and the like but this should as it were swallow vp all the remembrance of all the rest and the zeale thereof coÌ„sume vs Ps 116 12 â— What shall I render vnto the Lord for all his benefites toward me I will take the cup of saluation and call vpon the Name of the Lord. What deadnesse of hart then remaineth in many meÌ„ that neuer remember this great worke thereby to be prouoked to obedience and newnesse of life that so we may return our loue to God againe who loued vs first Lastly we must acknowledge what we are Vse 4 in our selues to wit vtterly lost the enemies of God the children of wrath the bondslaues of Satan and the heires of condemnation This we must confesse froÌ„ the bottome of our hearts haue a liuely feeling thereof before we can receiue him as our Peace-maker and Sauiour Math. 18 11. and 15 14. Luke 4 18 and 19 10. We must say with Daniel Shame and confusion of faces belongeth vnto vs chap. 9 8. What was due to the people in this place and what might they haue looked for if Aaron had not made an attonement but present death So is it with vs we are borne dead in sinnes and trespasses can looke for nothing but wrath and iudgement and fiery indignation which shall deuoure the aduersaries Hebr. 10 27. if Christ do not make peace between God and vs. Let vs therefore looke for saluation from him as men hearing of cunning Physitions to cure diseases do seeke and send to theÌ„ farre and neere Math. 9 20 21. Iohn chap. 7 verse 37. CHAP. XVII 1. AND the Lord spake vnto Moses saying 2. Speake vnto the children of Israel and take of euery one of them a rod according to the house of their fathers of all their Princes according to the house of their fathers twelue rods write thou euery mans name vpon his rod. 3. And thou shalt write Aarons name vpon the rod of Leui for one rod shall bee for the head of the house of their fathers WEe haue seene in the former chapter how the people enuied Moses in the Camp and
yea the least sinne lyeth vnder the curse and wrath of God Now they that are wretched and accursed are adiudged worthy of death by the sentence of Christ himselfe the Iudge of the world Matth. 25.41 and none can bee free from this curse of the Law but by the death of Christ Gal. 3.13 and hee dyed not onely for the greatest but for the least sinnes 1 Iohn chapter 1. verse 7. the least of them cost him dearely or else we must haue payed deare for them This point was expressed vnto vs before chapter 15. verse 30. for as the soule that committed ought presumptuously or with an high hand must bee cut off from his people so if ought bee done by any man through ignorance verse 24. a yong bullocke shall be offered for a burnt offering to be a sweete sauour vnto the Lord and thereby an attonement shall be made verse 25. Now by this offering of euery priuate man or of the whole Congregation they were taught that themselues had indeed deserued death and that they were deliuered by the sacrifice of Christ as the Lambe that taketh away the sinnes of the world represented by the blood of these sacrifices This is so plaine throughout the whole Law of Moses that the sinnes committed thorough errour and ignorance euen the least they could doe were neuer remitted and forgiuen vnto them but through the benefit of the Mediatour Christ Iesus who suffered death for them and therefore the smallest sinnes deserued death and made the committers guilty in the sight of God If any should answer vnto this that it doth not appeare that an offering was alwayes offered for the least sinnes of all because some were wont to be washed away with water let him know that by that washing and by that water the blood of Christ also was signified as well by the death of the sacrifices as the Apostle teacheth Heb. 9.10 11. and he ioyneth the blood and water together and with both the people were sprinkled verse 19. So then not onely they are pronounced accursed as some of the Iesuites cauill Durae contr â—â—bitak p. 279. that commit most horrible sinnes as murther adultery and the like but he that continueth not in all or else we shall frustrate the whole discourse and disputation of the Apostle A Iesuiticall shift And therefore this is but a Popish shift to help at a dead lift For the Galatians might answer that they had all or the most part of them abstained from those heinous crimes and coulde not bee touched iustly with them and therefore they might haue iustification by the Law Against this iustification by the Law the Apostle doth purposely reason that none can be iustified by the Law because none can keep the Law and he is accursed that continueth not in all things Forasmuch therefore as all are pronounced to be cursed and execrable vnto God which commit the least and smallest sinne and that they are worthy of death that are cursed and execrable it followeth that euery transgression of the Law is worthy of death Obiect But Bellarmine obiecteth the saying of the Apostle Iames chap. 1.18 Sinne when it is finished bringeth forth death therfore vntill it be finished it doth not bring forth death Answer But he should conclude Sinne before it be perfected doth not deserue death for these are two seuerall points and both rest to be prooued First of all this is a weake collection Sinne once finished gendreth death therefore not finished it doth not gender death If a man should reason in this manner the reasonable creature is mortall therefore the creature except it haue reason is not mortall he should conclude fairely but falsely for the beasts and make them noble creatures Or thus All Princes though they be Gods deputies and vicegerents and susteine his person yet are mortall therefore men except they sustaine the person of God are not mortall These we see are weake consequences and yet they are altogether like to our aduersaries as shall appeare if wee consider the wordes and circumstances of the Apostle For his purpose is to describe the proceeding of sinne in vs and to declare that our sinnes are not to be imputed vnto God but to our selues to our concupiscence which seeketh occasions on euery side stirreth vp euill desires bringeth foorth actuall sinne and then sinne leadeth the way to death howbeit from hence we cannot gather that sinne bringeth not death vnto vs except it be finished But what shall we say of euill thoughts that neuer come into act As for example the Pharisees thought and taught that except a man did commit murther and by shedding blood did take away life he was not guilty of eternall death and except he committed adultery he sinned not against the Law But Christ himselfe sheweth that whosoeuer is angry with his brother vnaduisedly is guilty of death and he also that looketh on a woman to lust after her Matt. 5.22.28 Neither of these commit the outward deed and yet because they haue giuen consent the Papists themselues hold that they are guilty of eterall death therefore a sinne committed in thought onely deserueth death albeit it be not finished in the worke euen by their owne confession and themselues being iudges It were endlesse to follow these fellowes and to trace them out in all their shifts they haue so many windings and turnings which argue a bad cause but one more I cannot passe ouer that Bellarmine will haue sinne finished to be nothing else but sinne consented vnto and that concupiscence shall not be sin except it bee consented vnto neither yet bee worthy of death But this is directly against the Apostle and against his owne doctours For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ia. 1.18 signifieth to perfect fulfill by worke And so doth Thomas Aquinas vnderstand the same and others also Aquin. Comment in Iacob 1. Gagnae in Iacob 1. But to turne him out of these cauils we will for this time grant so much as he requireth what then will hee answere concerning originall sinne It is already defined in the Councell of Florence that they are worthy of eternall death that are onely guilty of originall sinne albeit they haue not sinned after the similitude of Adams transgression Rom. 5.14 That is which neuer committed actuall sinne So then to reason in this sort Sin finished bringeth forth death therefore except it bee finished it bringeth not forth death is a false conclusion Consider this yet farther by another contrary saying of the same Apostle touching good deedes chap. 1.12 Blessed is the man that endureth tentation for when hee is tryed he shall receiue the crowne of life No man can reason from hence thus The man that endureth tentation when he is tried shal receiue the crowne of life therefore hee that is not tryed shall neuer receiue that crowne And yet this hath the same force and looketh the same way with
Angel of the Lord had guided them the Arke had gone before them and Manna from heauen had fedde them yet now all is forgotten they beleeue not in God but tempted and prouoked the holy one to anger And yet behold more prouocations then these in these chapters following where we shall see how they complaine and cry out through scarsity of water and through wearinesse of their life when they were stung with the fiery serpents But let vs consider the words of Scripture as they lie in order in this chapter 1 Then the children of Israel came with the whole Congregation into the desert of Zin in the first Moneth and the people abode at Kadesh and Miriam died there and was buried there 2 And there was not water for the Congregation and they assembled against Moses and against Aaron 3 And the people chid with Moses spake saying But would wee had perished when our brethren died before the Lord. 4 And wherefore haue yee caused the Congregation of the Lord to come into this wildernesse that we and our cattell should die there 5 And wherefore haue yee made vs to come vp from Egypt to bring vs into this miserable place No place for seede nor Figges nor Vines nor Pomgranates Neither is there any water to drinke 6 Then Moses and Aaron went from the face of the assembly vnto the doore of the Tabernacle of the Congregation and fell vpon their faces and the glory of the LORD appeared vnto them 7 And the LORD spake vnto Moses saying 8 Take this Rodde and gather thou and thy brother Aaron this Congregation together Of this Râ— and the waters gushing out of it 〈◊〉 more befâ—â— in the next chapter that ye may speake vnto this Rocke before their eyes and it shall giue foorth his waters and thou shalt bring them waters out of this Rocke so thou shalt giue this Congregation and their Cattell drinke 9 Then Moses tooke that Rod from the presence of the Lord as he commanded him 10 And Moses and Aaron caused the Congregation to assemble together before that Rocke and he said vnto them Heare now O ye Rebelles shall we bring you waters out of this Rocke 11 Then Moses lift vp his hand and smote that Rocke with his Rod twice and much water gushed out so the Congregation and their Cattell dranke 12 Wherfore the Lord spake to Moses Aaron Because ye haue not beleeued in me to sanctifie me before the eies of the childreÌ„ of Israel therfore ye shal not bring this CongregatioÌ„ into the Land which I haue giuen them 13 These are the waters of strife where the children of Israel stroue against the Lord he sanctified himselfe among them In this Chapter we are to consider three seuerall things First the murmuring of the people secondly the purpose of the Israelites to passe toward Canaan by the borders of Edom. Thirdly the death of Aaron in the Mountaine in whose stead Eleazar his sonne succeedeth and for whom the people a long time lamenteth All these particulars are amplified in the beginning of the Chapter by the circumstances of time to wit the first moneth of the 40 yeare after their departure out of Egypt as appeareth chap. 33 38. and likewise of the place â—t 2 14. of Kadesh a City in the borders of Edom at which time also Miriam the sister of Aaron and of Moses died These circumstances being set downe the History of their murmuring followeth which we haue often before seene and considered declaring that whensoeuer wheresoeuer any aduersity happened by and by they became impatient vnthankfull and forgetfull of present mercies and fauours A like history to this we saw before Exod. 17. which is not the same recorded in this place but differing in time place as may appeare by collation conference of both the places Now let vs marke their behauiour in this want of water in the wildernesse First they wish they had died by the stroke of Gods hand with the seditious rout of rebels that coÌ„spired against God whom notwithstanding they call their brethren Secondly they expostulate with Moses and Aaron that they had brought them out of Egypt into the wildernesse being barren without fruite miserable without haruest and dry without water Whereas they should comfort themselues in the former mercies of God rest in the experience of his power and remember his helpe euer ready in time of neede they rise vp against Moses and Aaron in shew but in deed against God whom they serued setting downe their present condition and comparing their abode in Egypt where they had tasted all miseries felt all oppressions and groned vnder the heauy burthens with their present estate to amplifie the woe and wretchednesse therof such is their blindnesse and vnthankfulnesse â—mb 12 3. But what doth Moses whose meeke and patient spirit they greeued and whose righteous soule they vexed froÌ„ day to day with their vngodly murmurings Hee doth not heere turne himselfe to them nor dealeth with them to reclaime them as he did chapter 16. but went with Aaron to God flying to the Tabernacle as to a Sanctuary throwing downe theÌ„selues on their faces and comforting themselues in his power presence and protection who being alwaies neere to them that call vpon him shewed forth his glory and commanded them to take the Rodde and speake to the Rocke promising them water and assuring them of an happy issue of all their troubles necessities Now as God commandeth so Moses obeyeth and taketh the Rod. Here a question may be asked Question what Rod God meaneth and Moses taketh for we reade of two Rods famous among them and well knowne one the Rod of Moses that he vsed when he kept sheepe in the Land of Midian Exod. 4 2 3 7 8 19 14 1â— and 17 5. Numb 17 8. Hebr. 7 4. whereby hee wrought afterward many myracles in Egypt and at the red Sea in the wildernesse the other the Rod of Aaron which did bud and beare blossomes to confirme the calling of Aaron and to declare that God had separated the Tribe of Leui to serue in the Tabernacle I answer Answer we are to vnderstand in this place rather the flourishing Rod of Aaron first because Moses made mention of this in the last place not long before to wit chap. 17 the other is not spoken off in this booke so that we are rather to referre it to Aarons Rod before specified then to the other not named Secondly this serued more fitly and fully to confirme their calling of rule and gouernement ouer the people which by these conspiratours was called into question As if they shold say Do you doubt of our calling aske by what authority we do these things Behold this rod do ye not know it this florishing rod shall conuince you and serue to beare witnesse against you Thirdly Moses and Aaron were fled into the Tabernacle verse 6 now chap. 17 10. it is
said that Aarons rod was laide vp before the Testimony for a token and testimony against those rebellious companies Lastly Moses is said ver 9 to haue taken this rod from before the Lord or from his sight presence where we shewed it was laide vp but we neuer reade that Moses his rod wherby his calling was confirmed Pharaohs obstinacy was conuinced and the red Sea diuided was laid vp before the Testimony So then heere is a charge commandement that Aarons rod budding bearing blossomes shold be taken the people assembled and the Rocke onely to be spoken vnto before the Israelites a promise being added and againe repeated that waters should gush from thence in abundance whereof the whole Assembly should drinke and the plenty of it should flow euen to their beasts and cattell These are the Commandements of God let vs see their obedience with their failing halting in it For it is not perfect and entire wanting nothing as appeareth by the threatning presently denounced and by the punishment afterward inflicted Indeed they gathered together the people as God commanded but they spake not to the Rock as God willed theÌ„ they were charged to speak to the Rock only yet by impatiency doubting Wherein Moses and Aaron sinned agains God they spake not to the Rocke but complained against the people and smote the Rock once and againe not commanded So then they that hitherto shewed inuincible constancy in resisting the rage of the people and maintained zealously the glory of God beleeued faithfully his promises and stood as Rockes vnmoueable against all stormes that beate against them now faile in their faith and obedience both in speaking to the people and in striking of the Rocke For they aske whether they should bring vnto theÌ„ water out of the Rocke as if it were vnpossible for God to performe what he had promised to make good the word that was gone out of his owne mouth Again he lifted vp his hand and smote the Rocke twice through impatiency and distrust August lib. 16. Cont. Faust Manich. cap. 17 so that albeit he were a notable Prophet and holy man of God and that God gaue this witnesse of him Numb 12 3. that Hee was a meeke man aboue all the men that liued vpon the earth Psal 106 32. yet as the Psalmist teacheth they troubled him with their grudgings and vexed him with their murmurings that he spake vnaduisedly with his lips Col. 3 25. Acts 10 14. Ezek. 33 20. Rom. 2 6. Psal 62 12. Reuel 22 12. But God with whom is no respect of persons who iudgeth euery man according to his waies and works doth openly accuse conuince them of sinne complaineth that they had not glorified his great Name pronounceth decreeth the sentence of death against them that they should not enter into the Land of promise And lest this failing of Moses and fall of the people should be forgotten it is named the waters of Meribah or of strife contention Thus we see their doubting and disobedience is here reproued and threatened and afterward punished which is amplified by the reason because they were so farre from strengthening the people by confirming them in the truth of Gods promises and assuring them of the due accomplishment of them that themselues wauer doubt and dishonour God For as God is much honoured when hee is beleeued and we rest in his word as in a thing vnchangeable so he is greatly dishonored when his power is not acknowledged wheÌ„ his promise is not beleeued and when his truth is not trusted of vs. Thus much of the meaning of the words as also of the order and circumstances of this history now let vs come to the doctrines that arise out of the same Ver. 1. The people abode at Kadesh and Miriam died there In this first verse where this murmuring for want of water is described by the time and place we see mention is made of the death and buriall of Miriam Micah 6 4. She was an excellent woman in the Church an holy Prophetesse Exo. 15 20 21 one that went before others in singing the praises of God after their deliuerance out of Egypt after their passing ouer the red sea and after the ouerthrow of Pharaoh his hoast yet is subiect to death as well as others Doctrine Death is common to all flesh From hence we learne that all flesh men and women high and low rich and poore godly and vngodly how great soeuer their gifts and graces be are subiect to death and mortality This appeareth Gen. 5. where in the catalogue of the fathers that liued before the flood it is said of them all they died Albeit God multiplied their daies many hundred yeares for the increase of mankinde the spreading abroad of the truth from generation to generation yet after many daies in the end al of them died So Psal 89 48. Heb. 9 27. Iob 17 13 14. ch 21 23 c. One dieth in his full strength being in all ease and prosperity another dieth in the bitternes of his soule and neuer eateth with pleasure they shall sleepe both in the dust and the wormes shall couer them And what shall I say more We acknowledge in words and see with our eies a decay and declining of of all things by experience All earthly things vnder the Sun that haue beginning Seneca de remed fortuâ—â— both haue and hasten to their ending The grasse when it is growne is mowed the fruite when it is ripe is gathered the haruest when it is ready is reaped The trees that florish in the Spring and Sommer haue their declining Autumne and their decaying Winter The Moone set in the Heauen to rule the night hath her wane The Sunne which commeth foorth as a Bridegroome out of his chamber Psal 19 3. reioyceth like a mighty man to run his race yet hath his setting and descending the farther he goeth the more degrees he passeth the neerer hee is to the end of his course The reasons of this Doctrine are these First Reason 1 because all are dust the matter whereof wee are made is the dust of the earth therefore must returne to the dust out of which we are are taken All flesh is as grasse and the glory of man is as the flower of the field the grasse withereth and the flower fadeth falleth away The Sea neuer resteth nor standeth still but euer ebbeth or floweth so is it with the life of man it neuer standeth at one stay euery day cutteth off one part of our daies we are neerer to our end in the euening then in the morning according to the saying of Iob we are consumed from morning to euening we hasten vnto the graue as the Riuers are carryed into the Sea This is that reason which is vsed Gen. 3 19. In the sweate of thy face shalt thou eate bread till thou turne to the earth for out
and out of which he is shortly to depart Or will he be patching that Tent and Tabernacle which hee hath pitched for a day or two We dwell in earthly Tabernacles as in houses of clay 2 Cor. 5 4. 2 Pet. 1 14. What wisedome then is it to bestow daies and moneths and yeares in plotting plodding for the world for riches and the vanities of this life Let vs also prepare and prouide before hand for the day of our dissolution that such as God hath blessed with this worlds good set their houses and their estates in order as the Prophet in this regard warneth Hezekiah Esay 38 1. Set thine house in order for thou must dye And we may learne this necessary practise of Ahitophel though liuing in wickednes and dying in despaire of whom the Scripture saieth wheÌ„ he saw that his counsell was not followed he went home vnto his City put his house in order hanged himselfe 2 Sam. 17 23. This duty is to be thought vpon in health as that which deepely concerneth our selues and our posterity When we haue rightly disposed the things of this life let vs prepare for a Nunc dimittis let vs commend our spirits into the hands of God let vs resigne vp our selues willingly to death when we must enter into a particular iudgement For so soone as the soule is departed and separated from the body God holdeth his Sessions to which we are summoned by his messenger death to come into his presence to receiue in part according to our workes whether they be good or euill Euen as we see in the affaires of this life how Iudges and Iustices keepe their sessions and assises wherein malefactors brought out of prison are arraigned so God holdeth his time of iudgement and iustice to reward euery one according to his works We haue all a cause and case to bee tried the greatest the weightiest the worthiest that euer was handled not touching siluer gold not concerning house or land not of titles or inheritances but of the euerlasting saluation or daÌ„nation of our soules for euer and therefore it standeth vs in hand to be well armed thoroughly appointed that we come not as the foolish Virgins without oyle in our lampes or as the vnprepared guest without our wedding garment We see in temporall Courts when men haue a cause to be tried and an action to be determined either of goods or good name how carefull they are before hand to reade Euidences to produce witnesses and to search Records that the suite may passe on their sides how much more carefull ought wee to be to answer before the eternall Iudge where no man shall be admitted to appeare by his Atturney but all must come in their owne persons none shall be suffered to put in sureties This wil be a great day wheÌ„ the whole world shall appeare together at once high and low Prince and Subiect noble and vnnoble according to the description that Iohn maketh I saw the dead both great small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the booke according to their works Reuel 20 12. And was buried there Hitherto of the death of Miriam now of that which followed her death to wit her buriall See heere when life was departed what they did with the body they committed it to the earth The Doctrine from hence is this that it is a necessary duty to bury the dead Doctrine A commendable duty 〈◊〉 bury the dead This appeareth by many examples of the godly which haue practised this duty Gen. 23 4. Abraham the father of the faithfull bought a possession of burial of the Hittites who by the sight and light of nature had their Sepulchers therefore answered Abraham Gen. 23 6. 35 29 50 12 13. Thou art a Prince of God among vs in the cheefest of our Sepulchers bury thy dead none of vs shall forbid thee his Sepulcher but thou maist bury thy dead therein So ch 25 8 9. when Abraham yeelded the spirit and died in a good age and was gathered to his people his sonnes Isaac Ishmael buried him in the Caue of Machpelah in the field of Hephron where Abraham was buried with Sarah his wife The like we see done to Isaac when he gaue vp the ghost being old and full of daies his two sonnes Esau and Iacob buried him Now as Iacob did to his father so his children do to him according as hee had commanded them for his sonnes carried him into the land of Canaan and buried him in the Caue of the field of Machpelah which Abraham had bought The like may be said of Moses Deut. 34 5 6. for albeit the people buried him not neither knew of his Sepulcher lest they shold abuse it to idolatry yet rather then he should want buriall he was buried of God The men of Iabesh Gilead are praised of God and rewarded of Dauid because they buried King Saul and his sonne and aduentured their liues to do vnto him their last duty 2 Sa. 2 5 6. The same might be said of the rest of the Patriarks Prophets Iudges Kings Gouernours and Priests yea of Christ himselfe whose buriall albeit he were able immediately to haue raised and restored himselfe to life is set downe in the Gospel that his death might be confirmed and his farther humiliation manifested These examples teach that it is a christian and commendable duty of the liuing to be performed to the dead of children to bee performed to their parents and of the people of God one to another to commit the body of the deceased to the graue to put dust to dust and so to couer earth with earth And no maruaile For first among all creatures Reason 1 man is most loathsome and vgly when life is departed As in his birth and bringing foorth into the world of all creatures hee is most fraile and feeble without strength to stand without helpe to defend himselfe so being dead he is most fraile filthy and deformed He that a litle before gloried in his beauty comelinesse feature proportion is now become the mirror and spectacle of a deformed and mishapen carkasse Such a confusion and wracke hath sinne wrought and brought into our nature This made Abraham to say to the Hittites I am a stranger a forreiner among you giue me a possession of buriall to bury with you that I may bury my dead out of my sight Gen. 23 4. This is noted in Lazarus who hauing lien buried but foure daies his bâ—dy stanke Iohn 11 39. Reason 2 Secondly buriall is promised as a blessing from God and the want of it threatened for a plague and iudgement God offereth it as a mercy to Abraham â—5 15. that he should be buried in a ripe age and to Iosiah that he should bee put in his graue in peace â— 22 19 and
kept with such as they call and account Heretikes Thus then we see that the greatest hatred hath risen euermore from difference and diuersity in religion This appeareth in Cain and Abel in Isaac and Ismael in Iacob and Esau in the Israelites the Egyptians in Dauid and Saul in Christ and the Pharisies in Paul and the Iewes in the heathen and Gods people in the beleeuers infidels There is no fellowship betweene righteousnesse and vnrighteousnesse 2 Cor. 6 â—4â— no communion between light and darkenesse no concord betweene Christ and Beliall and therefore a confused mixture between the religion of Antichrist the Gospel of Christ hath an impossibility of any agreement Sleid Câ—â—â— lib. 17. touâ—ing Alphâ— and Diazâ— This is also manifest in all histories of the Church from the beginning These things being thus considered and thought vpon we caÌ„not think it strange that the Church lyeth vnder the crosse and groaneth vnder the heauie burthen of it So soone as Hâ—man was aduanced by by the Church mourned and sighed This the wise man teacheth Prouerb 28 28 and 29 2. When the wicked rise vp men hide themselues but when they perish the righteous increase Let vs then acknowledge that the Church is subiect to many sorrowes and much affliction as a campe besieged of enemies as a ship tossed of the winds as Corne ground in the mill as a vineyard eaten with beasts as a building beat vpon with stormes and as a flocke dayly in danger and assaulted with Wolues whilst the enemies clap their hands and stamp with their feet and reioyce in hart with all their despight against the Church of God as the Prophet confessed Psal 79 1 2 3 4. O God the Heathen are come into thine inheritance thine holy Temple haue they defiled and made Ierusalem an heape of stones We are a reproach to our neighbours euen a scorne and derision to them that are round about vs. The first vse is 2 Ioh. 3 1â— that which the Apostle Iohn directly concludeth from this doctrine hauing produced the example of Cain who slew his own brother gathereth this consideration from thence Maruell not my Brethren though this world hate you Secondly we learne from hence a point of Vse 2 wisedome and godly policy to look to our selues that we do not rely vpon them lest they beguile vs and betray vs. There is no truth in them and therefore no trust is to bee giuen to them Matth. 2 â— Herod made a shew of loue reuerence to Christ he would needs loue and worship him but his meaning was he would come kill him Beware thou be not seduced and entrapped by such secret enemies which pretend piety but vse treachery see thou do not relie vpon them commit not thy selfe vnto them They cannot loue thee that doe not loue the Lord neither can they be faithful to thee that are vnfaithfull to God They will close and gloze with thee til thou be come within their danger Gen. 4 â— as Cain spake kindly to Abel til he was in the field then he rose vp and slew him or as Ioab whose words were smoother then oyle and softer then butter 2 Sam. 20 9. Art thou in peace my Brother But he smote him that hee dyed shedding the blood of battell in the dayes of peace These men haue the voice of Iacob but the rough hands of Esau they haue the words of a brother but the hearts of an enemy they salute with a kisse but persecute with the sword For deceitfull amity is double enmity and fained friendship is a double mischeefe The Fisher baiteth his hooks when he would catch the fish Fâ—â—fâ—ls â—â—â—it vo â—dâ—â— deâ—â—ps the Fowler singeth sweetly when he would deceiue the bird the Hunter hideth his nets warily wisely when he mindeth to take his prey We haue oftentimes to do with such cunning Fishers mighty Hunters Wherefore there is great cause to looke to our selues for when they cannot preuaile with the Lions paw they put on the Foxes skin and go to worke with craft and wilines Yea the Church of God from time to time hath sustained greater hurt by their owne simplicity then by the enemies cruelty and by their owne lightnesse of beleefe then by the sharpnesse of their sword When they pretend the greatest curtesie theÌ„ they intend the greatest villany When they offer treaties of peace leagues of marriage and such like confederacies then the hook is baiting the snare is laying the net is spreading before the eies of all that hath wings that they may effect their treasons and conspiracies And this is it which one of the heads of their Church once saide 〈◊〉 ceâ—â— 8. If the keyes of Peter could not preuaile they would take vp and draw out the sword of Paul Thus like false Prophets and false brethren they come in sheepes cloathing â—th 7 15. but inwardly they are rauening Wolues It remaineth therefore that we stand vpon our guard and watch ouer our selues that wee be not intrapped by their subtilties Vpon this ground our Sauiour warneth vs to be wary Matth. 10 16. Behold I send you as sheepe in the midst of wolues be therfore wise as Serpents and innocent as Doues where we are taught that we must all bee armed with wisedom and simplicity against our enemies Two needfull graces to be sought after as in all ages so especially in these dangerous times wherein we liue Let vs labour to haue true policy and true simplicity let both these bee found in vs that they may accompany alwaies each other and neuer bee separated the one from the other For policy without simplicity is deceiueable craftinesse and simplicity without policy is deceyued sottishnesse Vse 3 Lastly it is our duty to pray earnestly vnto God not to deliuer vs into their hands whose rage and malice knoweth no end or measure Indeed our sinnes haue deserued this scourge but let vs rather desire him to correct vs by his owne hand 〈◊〉 1â— 23. 〈◊〉 33.14 for he is gracious and merciful He desireth not the death of a sinner but that hee may turne vnto him and liue This made the people of God from time to time rather then they would fall into the hands of cruell enemies to bee willing and ready to receiue any punishment at Gods hand This we see Iudg. 10 15. when the Israelites had forsaken the Lord and his worship hee complaineth against them saying Did not I deliuer you out of the hands of the Egyptians Ammorites c. yet ye haue forsaken me and serued other Gods that ye haue chosen let them saue you in the time of your tribulation then they cryed in their danger Wee haue sinned O Lord do thou vnto vs whatsoeuer pleaseth thee onely we pray thee to deliuer vs this day from the Ammonites This we see yet more euidently in the example of Dauid 2 Sam. 24 13 14. when in the pride and presumption of his hart he
3 we see the wicked prosper and florish spredding themselues as the greene Bay tree for loe God hath set them in slippery places Psal 37 53. and casteth them downe in the end vnto desolation they are suddenly destroyed horribly consumed as the chaffe which the winde driueth away and as a dreame when one awaketh This tentation hath ouertaken the children of God and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly Psal 73 2 3. Hab. 1 4. and on the other side the troubles of the godly hath made them to reason within themselues of the prouidence of God But shall not the King rule his owne kingdome or the Master gouerne his own house as pleaseth him And shall not we giue the Lord leaue to dispose of all things in heauen and earth after the good pleasure of his owne will Hee fatteth the wicked against the day of slaughter he leaueth them without excuse and maketh his blessings as a witnesse against them Contrarywise the children of God although they suffer afflictions yet afflictions to them are not euill but try their faith as the furnace doth the gold Senec. de diui prouidentia c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill That is good which maketh vs better that is euil that maketh vs worse The workes of the flesh adultery fornication vncleannesse wantonnes idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse couetousnesse and such like are manifestly euill These God keepeth from his deere children and his deere children from them that they reigne not in them The Israelites in Egypt liued vnder hard masters and carried many heauy burthens and sent vp many passionate sighes to God with deepe grones of spirit whilst Pharaoh and the Egyptians tooke crafty counsell together and sported themselues in the miseries mischiefs which they had brought vpon them But whose condition was the more happie let the red Sea testifie from which the Israelits were deliuered Exo 14 27 29 in which the EgyptiaÌ„s were drowned Dauid taken from the sheepe-folds tasted of many sorrowes being in perils among the Amalekites in perils in the Wildernesse in perils of his owne Nation in perils of his own seruants in perils among false bretheren and was hunted from place to place as a Partridge in the Mountaines 2 Sam. 31 4. whilst Saul sought his life and enioyed the pleasures and treasures of a kingdom But whose estate was the more happy let the end and yssue of them both determine the one liued in glory ended his daies in peace the other sheathed his sword in his owne bowels and so dyed in despaire The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity and of long patience which haue spoken in the name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made Iam. 5 10 11. for the Lord is very pittifull and mercifull Lazarus a poore begger destitute of succour and friends lying at the rich mans gate hauing his minde as full of cares as his bodie was of sores whilst the rich glutton was clad in purple gorgiously and fared deliciously euery day But whose condition was the more blessed and happy of them twaine let this tell vs and teach vs for our instruction that Lazarus when he died had the holy elect Angels to attend vpon him to carry his soule into Abrahams bosome Luk. 16 22 23 that is to say into the kingdome of heauen Matth. 8 11. the rich man also died his body was buried his soule was carried cast into the torments of hell Where the worme neuer dyeth Marke 9 44. and the fire neuer goeth out the one vnsufferable the other vnquenchable both infinite Let vs not therefore rest in beholding the present face of outward things but possesse our soules with patience in a sweet meditation of Gods prouidence considering that it shall in the end bee well with all them that feare the Lord and that howsoeuer the wicked do prosper in the world increase in riches yet if we enter into the Sanctuary of God Psal â—3 â— we shal see they are set in slippery places they are lifted vp on high and therefore their fall shall be more fearefull seeing all the threatnings of God must without faile fasten vpon them Lastly seeing the menaces and threatnings Vse 4 of God must bee performed this serueth also to assure vs that the gracious promises of God made in mercy to his people shall in truth and righteousnesse bee accomplished The Lord that is alwaies the same as hee is true in his threatnings to the vngodly so wil he be found true in his promises toward the godly For seeing no part of his word shall passe away that he will not falsifie his trueth Psal 89 â— nor alter the thing that is gone out of his mouth one part serueth to confirme another his threatnings are ratified by the assurance of his promises and his promises are established to bee surer then the heauens by the assuraÌ„ce of his threatnings So then let vs learne to depend vpon God to trust in him knowing 2 Cor. 1 that all his promises are yea and Amen vnto the glory of his name Let vs rest in him for the pardon of our sinnes for the hearing of our prayers for the feeding of our bellies for the resurrection of our bodies for the inheritance of euerlasting life hauing a strong assurance of faith that the Lord is iust and true in all his promises This is a notable comfort and consolation to all the childreÌ„ of God to cause vs to set our hope in him hauing a patient and constant expectation of all things that by faith we haue beleeued saying with the Apostle 1 Tim. 1 12. For this cause I also suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Verse 25 26. Take Aaron and Eleazar his sonne and cause Aaron to strip off his Garments and thou shalt put them vpon his sonne Heere is deliuered how Aaron yet liuing his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining at the appointment of God to shew the continuance of the Priesthoode to take away al occasions of dissentions from the people Thus we see the good estate of the Church is prouided for by Moses before Aaron dyed Doctrâ— The Châ— must be in good after coâ— parture and went the way of all flesh The Doctrine hence is that the good of the Church must be regarded of vs to leaue it in good case after our death and departure I say it is a principall duty required of vs when wee must leaue the worlde to prouide for the
continuance of the Church and truth of God that it may flourish after vs and not dye with vs or bee buried in the earth for euer This appeareth by the Apostle Peter I will endeuour alwaies that yee also may be able to haue remembrance of these things after my departure 2 Pet. 1 15. Heereunto accordeth the care of the Apostle Paul writing to Timothy Watch thou in all things suffer aduersity do the worke of an Euangelist cause thy Ministery to be throughly liked of for I am now ready to be offered and the time of my departing is at hand 2 Tim. 4 5 6. This we see many waies in Moses who would not leaue the people without a guide as sheepe without a Shepheard and therefore praied for a fit Gouernor Let the Lord God of the spirits of all flesh appoint a man ouer the Congregation â—â—b 27 16 who may goe in and out before them And therefore it is said Deut. 34 9. that Ioshua the sonne of Nun was full of the spirit of wisedome For Moses had put his hands vpon him and the children of Israel were obedient vnto him and did as the Lord had commanded Moses â—â—ro 2â— 9. Likewise Dauid at the point of death exhorteth the Officers of his kingdom and Salomon his sonne which was to sit vpon his Throne to know the God of his fathers and to serue him with a perfect heart with a willing minde assuring him that if he seeke him he will be found and threatning him if he forsake him that God will cast him off for euer Reason 1 And great reason it is wee should haue this care and consideration of the good beauty of the Church For the Church is our Mother who hath conceiued and brought vs forth to liue a spirituall life to God wee haue sucked her breasts and through her we haue here begun our heauen happinesse What vnkindnesse and vnthankfulnesse were this to leaue her destitute who hath trauailed in paine of vs vntill Christ be formed in vs and to withdraw all duty and endeuor from her touching her condition to come Were it not a note of an vnnaturall a lewd a shamefull childe to forsake his owne mother who bare him in her wombe nourished him with her brests dandled him in her lap refused no base seruice for his good cared for him wheÌ„ he could not care for himselfe in whose eyes he was tender and deare were it not I say a note of great infamy to leaue her in misery or as a prey to the enemy 〈◊〉 19 16 27. We see the Lord Iesus Christ being on the Crosse prouided for his Mother committed her to the care of the Disciple whoÌ„ he loued In like manner the Apostle requireth this duty 〈◊〉 5 â— 16 If any faithfull man or faithfull womaÌ„ haue widowes let them minister vnto them And if there be any that prouideth not for his owne hee denieth the faith and is worse then an Infidell Whosoeuer therefore hath beene brought vp in the bosome of the Church begotten by the immortall seed of the word nourished at the Table of Christ and taught to looke for an eternall inheritance in the heauens can neuer assure himselfe to bee the true childe of his mother but rather a base and bastardly brood vnlesse he shew it by the continuall care hee hath of the safegard and protection of the Church Gal. 4 2. which is the mother of all the faithfull Besides greeuous and greedy wolues enter Reason 2 vpon the labours of faithfull and painfull Pastours to make hauock of the Church and to seduce the people of God For Satan is neuer idle though neuer well occupied and as a reuerent father once said Latimer he is the most diligent Bishop in his Diocesse he neuer resteth but alwaies compasseth the earth too and fro Iob 2 2. and walketh therein He hath his instruments which he setteth on worke that poison the church with the leauen of false doctrine and sowe the Lords field with the Darnell of their diuellish deuices Therefore the Apostle exhorting the Elders of Ephesus Acts 20 28 29 30 saith Take heed to your selues and to all the flocke wher of the Holy Ghost hath made you Ouerseers to feede the Church of God which he hath purchased with his owne blood for I know this that after my departure shall greeuous wolues enter in among you not sparing the flocke Moreouer of your selues shall men arise speaking peruerse things to draw Disciples after them Now it remaineth to see the vses heereof Vse 1 First we learne from hence the conâ—inuance of the Church vpon the earth and the perpetuall remaining of it so long as the earth endureth and so long as the Sun abideth a faithfull witnesse in the heauens Though it bee sometimes driuen from place to place and abideth not in one stay and state like the Moone that sometimes shineth in the full Aug epist 48. sometimes in the wane and sometimes in the eclipse Reuel 12 6. as the woman constrained to flie into the wildernesse where she hath a place prepared of God that they should feed her there and as the reigne of Ahab when Elias thought himselfe left alone as a Sparrow vpon an house top 1 King 19 10. Psal 102 7. yet there alwayes hath beene a Church from the beginning and euer shall bee a Church to the end from Adam the first to the last man that shall stand vpon the earth This the Prophet teacheth Psal 72 5. 102 26 27 28. Let the enemies fret and storme let them rage roare neuer so much they labour in the fire and sweate in vaine they shall perish fall down but the Lord that is able of stones to raise vp Children vnto Abraham holdeth vp the heads of his people that they stand as an house built vpon the Rocke the raine falleth the floud cometh the winde bloweth and beateth vpon that house yet it abideth firmely and falleth not for it is grounded on the Rocke Math. 7 24 25 like the bush that burned with fire but was not consumed Exod. 3 â— Secondly seeing our care must be that the Vse 2 truth of God may liue when we are dead and remaine after our departure It is the duty of all the Ministers of God to preach the word of God in season and out of season 2 Tim. chap. 4 verse 2 3 to be instant in reproouing rebuking exhorting with all long-suffering and doctrine yea to do these things with all their power seeing there is neyther work nor wisedome in the graue whither they go For alas how shall they minde the future good of the Church after their death that mean not the present good of the Church in their life Wherefore let vs take all occasions opportunities to promote the Gospell Act. 20 27 28 Let vs keepe backe nothing that is profitable but reueale to the people the whole counsell of God knowing that
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
God and to serue him in the simplicity and sincerity of their hearts This wee must do in health this we must do in sicknesse this we must doe in death and so wee shall glorifie God liuing and dying Thus did Abraham teach his children and seruants and for this is he commended of God Gen. 18 19. I know Abraham my seruant that hee will command his sonnes and his houshold after him that they keepe the vvay of the Lord to do righteousnesse and iudgment Thus said Iacob when he dyed Gen. 49 1 2. this must all of vs be carefull to practise if we will bee the children of faithful Abraham to speake of the lawes of God in our houses 〈◊〉 11 13. wheÌ„ we walk by the way when we lye downe and when we rise vp Verse 27 28. And Moses did as the Lord had commanded he caused Aaron to strippe off his garments and he put them vpon Eleazar his son Wee see the obedience of Moses to the Commandement of God for Aaron pulled off his Priestly robes and they are put vpon Eleazar to whom lineally the Priesthood did descend whereby we see that there was a personal succession belonging to the Priesthood from father to son from one man to another Hereby we learne â—â—â—â—rine 〈◊〉 Leuitical 〈…〉 from 〈◊〉 that the Priesthood vnder the law passed from one to another The Priesthood begunne in Aaron and continued in his line rested not in one man but continued by succession from age to age This we see euidently proued throughout the old testament for as they were cut off by death so others arose in their rooms that serued at the Altar As Eleazar succeeded Aaron so did Phinchas succeed Eleazar 〈◊〉 6 â—0 so the Priesthood proceeded from father to son and from one generation to another 〈◊〉 â— 16. as appeareth in the genealogies of the Priests This the Apostle to the Hebrewes plentifully prooueth 〈◊〉 23. Many among them were made Priests because they were not suffered to endure by reason of death declaring that the Priestes after the order of Aaron succeeded each other and confirming it by the reason cause thereof because the Leuiticall Priests were taken away by death and could not endure for euer This then we must hold to be one reason forcible and powerfull to prooue the continued Reason 1 succession of the Priesthood of Leui from father to son because they were cut off by death and so not suffered alwayes to execute theyr Priesthood Seeing therfore these Priests were mortall there must be a succession from one to another This is that reason which was remeÌ„bred before out of Heb. 7 23. shewing that they had many Priests because they were all subiect to mortality and could not continue through necessity of death Secondly the promise of God made vnto Aaron and to his posterity must be accomplished Reason 2 and performed Hee consecrated Aaron and his sons and made a couenant with them not with Aaron alone not with his children alone but with their posterity Exod. 28 1. hee established it as a testimony in Iacob and as a law in Israel that their posterity might know it and the children which should be born of them shold stand vp and minister before the Lord in the beautiful garments and glorious robes of the Priests Exod. 28 2. Therefore the Lord saide by Moses Exod 29 29 30. Num. 3 10. 18 7. The holy garments which appertaine to Aaron shall be his sonnes after him to be annointed therein and to be consecrate therein That son that shall be Priest in his stead shall put them on seuen dayes when he commeth into the Tabernacle of the Congregation to minister in the holy place So God made his couenant of peace with Phinehas the son of Eleazar the son of Aaron Nu. 25 12 13 confirmed the Priests office to him his seed after him because in the zeale of his Spirit hee had turned away the wrath of the Lord from the Children of Israel This teacheth vs first of all the imperfection Vse 1 and insufficiency of it both of the Priestes themselues and of the Priesthood it selfe It pointed out a better Priest and a better priesthood and directed them to rest not in it but in some other So the Apostle Heb. 7 11 12. declareth that the Leuiticall Priesthood was vnperfect because another Priest is promised a long time after according to the order of Melchizedek If any perfection had beene by the Priesthood of the Leuites what needed it furthermore that another Priest should arise after the order of Melchizedek and not to bee called after the order of Aaron c. Where we see he sheweth to what purpose there must bee a Priest after another rule and fashion not after the order of Aaron euen because perfection is not in the Priehhood of the Leuites nor vnder the Law which was established vnder it so that wee must acknowledge it hath an end forasmuch as with the ceremoniall law the ceremoniall Priesthood was cancelled and abolished Vse 2 Secondly from hence we learne to acknowledge a difference betweene the Priesthood of Christ and the Priesthood of the Leuites This standeth in diuers points and circumstaÌ„ces as the same Authour of the Epistle to the Hebrewes euidently declareth The Priesthood of Christ is eternall as the Prophet declared long before Heb. 7 17. Thou art a Priest for euer after the order of Melchizedek he was made with an oath by him that saide vnto him The Lord hath sworne and wil not repent But the Priests of Aarons order were mortall Heb. 7 20 21. not eternall they were made by the word of God but without an oath Heb. 7 26. Besides our great high Priest Christ Iesus holye harmelesse vndefiled separate from sinners and made higher then the Heauens hath a * Aparabaton Heb. 7 24. Priesthood which cannot passe from one to another wherefore he is able perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them who by his own blood entred in once into the holy place Heb 9.11 14. and obtained eternall redemption for vs purging our Conscience from dead workes to serue the liuing God Hebru 10 4. for it is vnpossible that the blood of buls Goats shold take away sinnes Thus we see that the Priesthood of Christ can haue no succession inasmuch as being once performed it hath no imperfection and whereas the Iews in the time of the law had Aaron and his posterity which were but mortall and miserable men we haue Christ the immortall and blessed God who liueth for euer to be our euerlasting Priest Vse 3 Lastly we learne that seeing the Leuiticall Priesthood passed from one to another so as by death they were not alwaies suffred to exercise and execute their Priesthood we see I say that the Church of Rome bringing in againe such a Priesthood such Priests as
are cut off by death do renue the Leuitical priesthood and labour to raise it out of the graue which hath long ago bene buried with honor For this is common to them both to end their daies and leaue their Priesthood to others so that the Dart which the Apostle casteth against the Leuiticall Priesthood pierceth and perisheth the very heart of the Popish priesthood when he saith and proueth that there can bee no other Priests but Christ vnder the new Testament Heb. 7 23 24. because he continueth for euer considering that the multitude of Priests and succession of them one after another ariseth from the imperfection and insufficiency of the Priests which were continually by death taken away If then the vpstart Priests of the Sinagogue of Rome will bee Priests properly they cannot be Priests after the order of Melchizedek as they wretchedly and blasphemously claime themselues to bee who was both King and Priest Heb 7 5. neither cā they be successors of Christ forasmuch as hee hath none to succeede him For if the Iews might not continue to offer their sacrifices and oblations after the sacrifice of Christ was once offered because it was perfect and all-sufficient yea the consummation of all that went before it followeth that the Popish sacrifice being an addition vnto that which is perfect as a rotten and ragged patch to a new garment cannot stand but is to bee throwne downe and abolished like an abhominable idoll Verse 29. All the house of Israel wept for Aaron thirty daies when the Congregation saw that Aaron was dead The last point obserued in this chapter is the affection of the people after the death of Aaron one of the chiefe pillars and protectors of the Church and of true Religion among the Israelites They mourne for him not a day or a weeke but a whole month to declare what a sensible feeling they had of the incomparable losse of the Church We learne hereby that when the chiefe members stayes props Doctrin◠When the cheefest p◠of the C◠be takē a◠the rest a◠bee gree◠1 Thess 4 ◠and pillars of the church be taken away the rest of the parts are to be hūbled and touched to the quicke for the same True it is a measure in mourning and lamentation is to be vsed that wee bee not sorry as men without hope yet by this example wee see it is lawfull to mourne for the dead the greater losse the Church hath receyued the greater lamentation and greefe ought to bee expressed This is euident by the practise of Gods seruants in all ages of the Church proportioning their sorrow according to the greatnesse of their losse We see Ge. 50 1 10 11. when God called Iacob to himselfe out of this worlde a Father of the Church and a great light that shined not onely within the dores of his owne family but in the darknesse of Egypt hee was greatly and exceedingly lamented for the space of seuenty dayes so that the Canaanites said This is a great mourning vnto the Egyptians So when Moses the seruant of the Lord died like vnto whom there arose not a Prophet in Israel vnto whom GOD spake not by vision or dreame but face to face as a man talketh with his friend Deut. 34 8. the children of Israel mourned for him thirty dayes whom hee had guided with a fatherly care many yeeres So when Samuel another principall pillar of the house of God dyed 1 Sam 25 1. All Israel assembled and mourned for him and buried him in his own house at Ramah When God took away good King Iosiah like to whom there was no King before him that turned to the Lord with all his heart and with all his soule 2 King 2◠and with al his might according to all the law of Moses who bowed neither to the right hand nor to the left who remembred his Creator in the dayes of his youth and honoured God with the first fruites of his life all Iudah and Ierusalem mourned for him 2 Chron. 35 23 24. yea Ieremy lamented Iosiah and al the singing men and singing women mourned for him in their lamentations and made the same for an ordinance to Israel behold they be written in the Lamentations But touching Iehoiakim the son of Iosia who degenerated from his father walked not in his wayes 〈◊〉 22 1◠19 it is said They shall not lament him saying Ah my Brother or ah my Sister neyther shall they mourne for him saying Ah Lord or ah his glory he shall be buried as an Asse is buryed euen drawne and cast forth without the gates of Ierusalem The like comparison wee see in the new Testament when as Stephen was stoned a faithfull witnesse of Christ a worthy member of the Church and a constant defender of the faith 〈◊〉 8 2. certaine men carried him to be buried and made great lamentation for him But when Ananias and Sapphira filled with Sathan keeping away part of the price of their possession tempting the Spirit and lying vnto God fell downe and gaue vp the ghost 〈◊〉 5 5 10. young men arose tooke them vp and buried them but no mention of any teares or lamentatiō much lesse of any great lamentation made for them God swept them away as dung from the earth for their hypocrisie but the Church lamented not the death of these wicked persons So then to omit many other examples that might bee alledged we see that howsoeuer men may be mourned for in a natural affection compassion by their friends and kinsfolks yet chiefly and principally we are to bewaile the losse of the church whē such are taken away as might do good seruice to God and his people Reason 1 This truth appeareth by good force of reason First the Ministers are as the Chariots horsemen of Israel in their Ministery that is the strength and defence of the Church and Commonwealth Therfore Elisha seeing Eliah taken vp by a whirlewinde into heauen cryed out Kings ◠12. My father my father the Chariot of Israel the horsemen thereof And as Elisha said of Eliah so did Ioash the King of Israel of Elisha For being sicke of his sicknesse whereof hee dyed the King came downe vnto him King 13 14. and wept vpon his face and said O my father my father the Chariot of Israel and the horsemen of the same Thus spake the King himselfe to the Prophet and these honorable Titles he gaue vnto him And no maruell For they fight and bend their forces against swearing blasphemy contempt of Gods word prophaning of his Sabbaths whoredome drunkennesse idlenesse couetousnesse and such like as lay vs open to the wrath of God These and such like sinnes are they that weaken the land and lay it naked to the inuasion of enemies 〈◊〉 32 25. as appeareth Exo. 32 25. Moses saw that by their idolatry the people were naked for Aaron had made them naked vnto shame among
mocke to our enemy 4 After they departed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was sore greeued because of the way 5 For the people spake against God and against Moses saying Wherefore haue ye brought vs out of Egypt to die in this wildernesse for heere is neither bread nor water c. 6 Wherefore the Lord sent fiery serpents c. 7 Then the people came to Moses and saide We haue sinned c. 8 And the Lord said vnto Moses Make thee a fiery serpent c. 9 So Moses made a serpent of Brasse c. Hitherto of the first part of the Chapter containing the encounter betweene the Canaanites and the Israelites now we come to the second part handling the eight and last murmuring of the people through wearinesse of their way and compasse they were compelled to fetch through the vnmercifulnesse of the Edomites wherby they offended God againe In this history we are to consider sundry circumstances setting downe their sinne who fal againe into their former faults and offences As the dog returneth to his vomite 2 Pet. 2.22 and the Sow vnto the wallowing in the myre First the place and occasion hereof is described Secondly the manner of their sinne Thirdly the matter and substance thereof wherein it consisteth is set downe Fourthly the punishment and iudgement of God inflicted vpon them for their sinne Lastly the euents and effects following the punishment First touching the circumstances of the place and occasion of the sinne obserue that the Israelites departing from Hor and crossed in their purpose weree constrained to trauell all along the coasts of Edom and to passe ouer a most perilous and dangerous desert as it is set forth Deut. 8.15 Where the hearts of the people failed and fainted where the fiery serpents stung and destroyed them and where thirst pined them away It was no small greefe and vexation vnto them hauing onely a short cut into Canaan by crossing ouer the countrey of the Edomites to wander vp and downe to trauerse the ragged rockes the high mountaines and the vaste wildernesse and thereupon they brake out through impatiency of spirit to murmure against Moses They thinke themselues in the high pride of their hauty hearts able to match and to meete with the king of Edom in the field to giue him battell and to worke their owne peace and passage by dint of the sword as they had ouerthrowne Harad a king of the Canaanites and destroyed his cities and therefore needed not to stand at the mercy and courtisie of others nor fetch such compasses as Moses made them to doe in the wildernesse Secondly the manner of their murmuring is remembred verse 5. where the hand of God being heauy vpon them in that great and terrible wildernesse they do not cry to him they doe not call to mind that blessed experience of his helping hand which they had found euer ready to succour and sustaine them Exo. 14.13 14 they consider not the reuenge and punishment that God from time to time had taken of their murmurings but they flye vpon him as a mad dog in the face of his master that feedeth and fostereth him that breedeth and bringeth him vp they reuile and raile vpon his seruant Moses Such is the slippery place of gouernement such is the nature of the multitude and such is the lot of Gods Ministers Thirdly the summe and substance of their mutiny and murmuring is two-fold First a very vehement expostulation with Moses for bringing them out of Egypt wherein they disgorge their malice with full or rather foule mouthes Exod. 14.11 As if he had aduisedly and purposely brought them into the wildernesse to destroy them Secondly obserue the reasons of that expostulation which are two first because at this present no bread no water no foode appeared vnto them who measured the strength of God by the length of their bellies now they account themselues ready to bee famished Which kind of death proceeding from hunger and famine of all other kinds that can be thought vpon is most wretched and miserable it hath driuen men and women to this exigent to eate their owne flesh Deu. 28.53 2 king 6.29 and the flesh of their children Secondly because they were weary of Manna which they call a light a sight or vile meate such as no reckoning or account was to be made thereof Wherein they slander God bring vp an euill name and report of his miraculous work and complaine of their necessity where no want was and of hunger where no hunger was and so their vnbridled tongues testifie their vnthankefull hearts saying That they were weary of their liues for this light meat which God notwithstanding had sent them from heauen Psal 78.25 and fed them with Angels foode in great aboundance verifying the saying of the Wiseman Prou 19.3 The foolishnesse of man perverteth his way and his heart fretteth against the Lord. The fourth point followeth namely the punishment which God inflicted without any communication had with Moses or denouncing of it before it fell as God had done before when he hid not from Moses what he was determined to doe before he hid it but presently punished them to shew the greeuousnesse of their sinne and the greatnesse of his wrath conceiued against them The punishment was Psal 140.3 That whereas they had sharpned their tongues like Serpents so as the poison of adders and astes was vnder their lippes he sent among them a kind of Scorpions and Serpents which with their biting infused their venome and poison which immediately being shed dispersed it selfe into all their body whereby they were inflamed with such extraordinary heate that they endured great drought and suffered a great thirst whereof they complained before They thought they complained of thirst iustly but now they feele it indeed to the full so that such are were stung with this venemous byting dyed the death The last circumstances to bee considered are the effects following For first the people in this great extremity and anguish of spirit come in haste to Moses against whom before they maliciously murmured to whom they confesse their offence â—n 5.16 that now began to lie sore vpon their conciences and desire earnestly his prayers that they might bee preserued and deliuered from the venemous bytings of those stinging serpents which Moses doth willingly faithfully performe being mindfull of his owne duty and vnmindfull of their wrongs Secondly the Lord hauing brought the people to a sight of their sinnes by a feeling of his iudgments that they humble themselues before him confesse their offences and call for mercy he heareth the prayer of Moses For the prayer of a faithfull man preuaileth much if it be feruent 〈◊〉 5.15 is reconciled vnto them and witnesseth the same by giuing them a true token and shewing the meanes and remedy of their present malady commanding a
bound to reioyce and praise GOD for their Prince who is as the comfort and consolation of our life and the verie instrument of our peace wee are they Vnder his shadow wee liue and abide as in a place of rest and sleepe quietly in our beddes free from all feare and danger whatsoeuer This we see described in the peaceable and prosperous dayes of Salomon there is no crying and complaining in our streetes We are blessed with earthly blessings we are an astonishment and wonder to our neighbour Nations They haue all deeply drunke of the cup of Gods wrath that hath beene filled with full measure whiles we haue looked on and our soule hath escaped And aboue all the rest we haue all this time enioyed and do enioy the bright light of the glorious Gospel and haue beene most of vs borne vnder the profession thereof to the establishing and continuing of many millions of thousands in the coueuant of grace and eternall life when other haue beene kept in horrible darknes and damnable idolatry to the destruction of their soules We are therefore vnhappy wretches if among all the mercies of God vpon vs this be not remembred as one of the first and cheefest And let vs learne to haue in abhomination from the bottome of our hearts the bloody practises and desperate attempts of all cursed Shemeis â— 15 6 7. who open their mouthes against the Lord and against his annointed with horrible execrations I meane the Iesuites and Priests brethren in euill together with the rest of that damned crew and generation who in stead of prayer and thanksgiuing for our Soueraigne vse falshood practise treasons and deuise mischieuous conspiracies seeking the life of their gracious Prince and labouring to stop the breath of our nostrils â— 4 20. whereas he that curseth the King should dye the death The Prophet Ieremy speaking of the estate of the people after the death of Iosiah bringeth them in thus complaining The breath of our nostrils the annointed of the Lord was taken in their Nets of whom we said Vnder his shadow we shall bee preserued aliue among the heathen Whereby he meaneth that the office of the King as the Superiour Pet. 2 13 14 and of all Magistrates as Gouernours sent of him for the punishment of euill doers and for the praise of them that do well is to protect and preserue the people in peace and safety euen as the breath that we draw in at our nostrils giueth life and health to the body Wherefore it standeth vs that are Subiects vpon not onely to be obedient for conscience sake vnto all lawfull ordinances of Princes who are the Lords Lieutenants appointed of him ouer his people for their good â— 82 1 2. but to pray earnestly for them that they may further vs in piety keepe vs in honesty and maintaine vs in tranquility one with another piety in respect of God honesty in respect of our selues tranquility in respect of others This charge the Apostle giueth when Magistrates were Infidels and Heathen that the Church should pray vnto God for them how much more therefore doth it stand vs vpon to practise this duty when as our Magistrates are the children of God and pillars of the Church And thus much of the third part of this chapter 21 Then Israel sent Messengers vnto Sihon King of the Amorites saying 22 Let me goe through thy Land we will not turne aside into the Fields nor into the Vineyards neither will we drinke of the waters of the Welles We will goe by the Kings way vntill we be past thy Border 23 But Sihon gaue Israel no licence to passe through his Border and Sihon assembled all his people and went out against Israel into the Wildernesse and he came to Iaboz and fought against Israel 24 But Israel smote him with the edge of the sword and inherited his Land from Arnon vnto Iabbok euen vnto the children of Ammon for the Border of the children of Ammon was strong 25 And Israel tooke all those Cities therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages thereof 26 For Heshbon was the City it selfe of Sihon King of the Amorites who fought against the former King of the Moabites and tooke away all his Land out of his hand euen vnto Arnon 27 Wherefore they that speake in Prouerbs say Come to Heshbon let the City of Sihon beâ— built and repaired 28 For a fire is gone out of Heshbon and a flame from the City of Sihon and hath consumed Har of the Moabites and the inhabitants of the high places of Arnon 29 Woe be to thee Moab O people of Kemosh thou art vndone he hath deliuered his sons which escaped and his daughters into captiuity to Sihon the King of the Amorites 30 Their Empire also is lost from Heshbon vnto Dibon and we haue destroied them vnto Nophah which reacheth vnto Medeba 31 Thus Israel dwelt in the Land of the Ammorites In these words and those that follow to the ende of the Chapter is contained the last part of this Chapter to wit the subduing of two mighty enemies in two seuerall battels namely Sihon King of the Amorites and Og the King of Bashan The Amorites were a people that came of Ham the youngest sonne of Noah as appeareth Gen. 10 verses 6 15 16. For Ham begat Canaan who disclosed the nakednesse of his Grandfather and Canaan begat Emori of whom came the Amorites who inhabited the Land of Bashan Mount Gilead This History is more at large recorded Deuter. chapter 2 and 3. â—irst touching Sihon we must obserue two things the iust occasion and aduantage which he gaue to Israel to subdue him and take possâ—ssion of his Land For the Lord had hardened his spirit and made his heart obstinate because he would deliuer him into the hands of the Israelites Deuteronomy chapter 2 verse 30. Then secondly the ouerthrowing of him the entring into his Country the possessing of his Citties Hitherto they had compassed the Land of Edom with great danger with much wearinesse and sundry tentations they come to the Land of the Amorites there the King withstandeth them and will giue them no passage but fiercely and furiously encountreth with them Touching the occasion whereby Israel was iustly moued compelled to enter fight with the Amorites it offereth two points to be considered First a friendly and louing request of Moses Secondly a currish and vnkinde deniall made by Sihon Concerning the petition of Moses obserue the Embassage which he sent together with the reasons containing both the ground of his reasonable demand shewing the equity of the petition and laying down most equall conditions of peace because he desired onely passage through his Land without spoyle of the Country in generall or dammage to any person in particular The refusall of the King followeth and albeit the Israelites freely and frankly professed that their purpose was to passe by all
to all men how to carry this whole history and make one part to agree with another The first conclusion is that Balaam was a lewd and wicked man The first conclusion True it is if we looke into his bare and naked words without the matter and examine his sayings without his practises he may seeme a very faithfull and right religious man yea a most worthy and notable Prophet He hath God alwayes in his mouth and at his fingers ends he will not resolue the messengers before hee haue asked counsell at the mouth of the Lord if hee might haue an house full of siluer and gold he cannot goe beyond the word of the Lord his God to do lesse or more he telleth them he can deliuer nothing vnto them but what he receiueth of the Lord. But if we consider the matter aright and try his fayre speeches by the touch-stone of his foule life and measure his wretched actes with his wicked counsels we shall easily discern in his smooth carriage a deepe dissembling and the Lord to be sparingly in his hart that was abundantly in the mouth He had a prophane minde euill meaning louing the wages of vnrighteousnesse and being carried away with desire of money which is the roote of all euill to curse the people of God as the Apostle teacheth therefore he was rebuked by a dumb beast for his iniquity Hee also was Balaks schoole-master and instilled the greatest mischiefe that might be into his heart informing him how to subdue the people of God and teaching him how to lay a stumbling blocke before the children of Israel Reuel 2. to draw them to spirituall and bodily fornication when he saw that by his charmes hee could not preuaile against them And albeit the Israelites were encreased as the Fish in the Sea and as the Stars of Heauen wherein were many thousand persons that could not discerne betweene their right hand and their left hand yet he was ready and willing to curse where GOD had not cursed And as a wretched death followeth a wicked life so the iustice of GOD found him out lurking among the Midianites Numb 31 8 to verifie the threatning of the Prophet As he loued cursing so it fell vpon him and as hee loued not blessing so was it farre from him as hee cloathed himselfe with cursing like a raiment so it entred into his bowels like water like oyle into his bones Psal 109 17 18. Thus we see as his life was so was his death a curssed beginning a fearefull ending God swept him away by a violent sodain death together with those that set him on worke that as they conspired together so they might be consumed together If then he be a wicked man that intendeth to curse the people of God that hath his heart possessed with couetousnesse that loueth the wages of vnrighteousnesse that layeth a baite and snare to entangle men in euill that seeketh to draw vpon them the wrath of God and after all is slaine by the sword of those whom hee intended to destroy himselfe falling into the pit which he had digged for others then the first conclusion holdeth as a certaine truth that this Balaam whatsoeuer vizard of piety and holinesse he pretend and put on in outward shew was indeed a very lewd and wicked man The second conclusion The second conclusion is that Balaam was no true seruant of God but an open Idolater This confirmeth further and giueth strength to the former point As he was lewd in his life so he was corrupt in his religion one of the idolatrous Gentiles an aliant from the Common-wealth of Israel a stranger from the couenant of promise For whether he were one of the Midianites as some imagine or whether he were one of the Aramites as we declared before whether hee were sent for neerer or further off the conclusion holdeth that hee was none of the Israelites Rom. 9 4 to whom pertaineth the adoption of Sonnes the Arke of the Couenant the Tables of the Law and the seruice of God Moreouer when he was come into the presence of Balak Numb 22 41 and 23 1 2 they both went vp into the high places of Baal where that abhominable Idoll was worshipped where no doubt they serued Baal in the Idols Temple Besides it is apparent in the whole history following that he ioyned with Balak in his idolatrous sacrifices If then hee had not beene one of the Idolaters he would not haue gone to that Idoll nor haue erected new Altars contrary to the will of God who would onely be serued in the place that himselfe had appointed The third conclusion The third conclusion is that Balaam was a very witch and wizard a false Prophet but a true sorcerer famous or rather infamous for his diuellish magicke which he practised among the wicked and idolatrous Nations Such a one was Simon that sorcerer mentioned in the Acts of the Apostles chap. 8 9 10 11 and 13 6 8 who vsed witch-craft and bewitched the people of Samaria saying that he himselfe was some great man to whom they gaue heed from the least to the greatest saying This man is that great power of God and they gaue heed vnto him because that of long time hee had bewitched them with sorceries Such a one also was Elimas who was likewise a Sorcerer a false Prophet the childe of the diuell and an enemy of all righteousnesse withstanding the preaching of the Gospel hindring the hearing of the word and peruerting the straight waies of the Lord. So had this Balaam throgh his enchantments and superstitious artes obtained a great name farre neere among the Infidels so that they resorted to him as to an Oracle and esteemed him as an Angel of God being able to helpe or to hurt to further or to hinder to blesse or to curse whomsoeuer he pleased Such were wont to be in great fauour and credite with Kings and Princes as appeareth by the enchanters of Pharaoh Exod. 7 11 22 and by the Sorcerers and Astrologians of Nebuchadnezzar Dan. 2 2 who were oftentimes called into their presence and brought before them as men in whom their speciall delight was their confidence reposed These men howsoeuer they were magnified in Princes Courts and had an honourable name among the Nations that knew not God yet were prophane Prophets of prophane men the very chaplaines of the diuell practising charmes and coniuring which by the iudiciall Law of God was death Exod. 22 18. Thus the Scripture calleth him a Sorcerer in plaine termes and expresse words Iosh 13 22. Balaam the sonne of Beor the soothsayer did the children of Israel slay with the sword among them that were slaine The word which the holy Ghost there vseth is Chosem which signifieth one that diuineth by diuination and fetcheth answers from the diuell whom they tooke to be God and it is one of those eight sorts of witches and practisers by diuels mentioned in the 18
exquisite and excellent thing in them but the inward and spirituall worship is neglected among them the Name of God is dishonoured the Sabbath is prophaned the Scriptures are abused the doctrine of faith and repentance is buried many open sinnes are maintained amoâ—g theÌ„ If that bee the true relâ—gion which giueth all glory to God the Popish religion cannot bee so whâ—ch giueth all glory to themselues and robbeth God of the honour due to his Name by their doctrine of merits by their works of supererogation which indeed is more then supererogation If it be the true religion that magnifyeth the Scriptures resteth in the perfection of them submitteth all persons causes vnto them and acknowledgeth them the sole and supreme Iudge of all Questions and Controuersies of religion then that must bee a false religio which patcheth other writings and traditions vnto them which in matters of â—octrine flyeth from them which preferreth the authority of the Church before them and â—enveth to be wholly ordered by them If that â—e the true religion which aduanceth the sufferings of Christ and resteth in his perfect Oblation once performed vpon the Crosse Heb. 10 1â— which acknowledgeth Christ to be the onely Sauiour and Redeemer of his people and â—eacheth to relye vpon him alone for our iustification then that must bee confessed to bee a counterfet religion which setteth vppe a mocke Christ and honoureth instead of him the cursed Idoll of the Masse whereby the remembrance of his death is shamefully eâ—uded and the people of God are miserably deluded Learne therefore that all zeale is not true zeale and to hate all euill albeit it haue the appearance of good and come masked vnder the vizard and habite of holinesse For counterfeit piety is double impiety Secondly let vs not bee carried away and Vse 2 seduced with euery vaine blast of false Doctrine but stand constant setled and vnmoueable as they that are builded not on the weak sand but vpon the firme Rocke that cannot bâ— remoued This the Apostle teacheth Heb. 1 9. Bee not carried about wiâ—h diuers and strange doctrines for it is a good thing that the heart bee stablished with grace and not with meates which haue not profited them that haue beene occupied in them This vse is vrged by the Apostle Paul 2. Tim. 3 5. This know that in the last daies shall come perillous seasons for men shall bee louers of their owne selues c hauing a shew of godlinâ—sse but haue denied the power therof turne â—way therfore from such We see how easily the greaâ—est part are carried away with shadowes without substance and shewes without inward truâ—h They haue itching eares after new Teâ—chers and forsake the ancient Teachers that haue fed them with the milke of the word gained them to the faiâ—h of Christ Wherefore it standeth vs vpon to take heeâ— wee be not seduced and deceiued with â—aâ—e Pâ—ophets and to make a tryall of their doctrine by the truth of the Scriptures according to the counsell of Christ our Sauiour Math. chapter 7 verses 15. 16. Lastly it is our dutieâ— to learne to discerne Vse 3 the spirits and to be able to iudge of the Doctrine whether it be of God or not Christ commandeth his Disciples to beware take heed of the leauen of the Pharisies and Saduces Math 1 and 2 â— that is of their doctrine but in another place he chargeth them to heare the Pharisies obey their doctrine sitâ—ing in Moses chaire because they were appointed for the time to be the Teachers of the Church Now then if they must heare and do what they say and yet auoide their mixtures corruptions of sound dâ—ctrine it is required necessarily of the people to discerne betweene the Law of GOD and the leauen of the Pharisies being charged to cleaue to the truth and to forsake error This is that vse which thâ— Apostle Iohn vrgeth 1 Iohn chap. 4. verse 1. Deâ—rely beloued beleeue not euery spirit but try thâ— spirits whether they bee of GOD For many false Prophets are gone out into this world And in the second Epistle chap. 7 8. hee speaketh to the same purpose Many deceiuers are entred into this world which confesse not that Iesus Christ is come in the flesh looke to your selues that wee lose not the things which we haue done but that we may receiue a full reward Hereunto likewise cometh the exhortation of Eliah to all the people that were seduced by false Prophets 1 Kings 18 21. How long halt yee betweene two opinions If the Lord be God follow him but if Baal bee hee then go after him And the Apostle Paul chargeth the Thessalonians to try all things and to hold fast that which is good 1 Thess 5 21. This condemneth the Church of Rome of sacriledge that take from the people the key of knowledge and nuzzle them in ignorance as the mother of deuotion accounting it sufficient that they beleeue as the Church beleeueth and credite in all things theyr Pastours and Teachers and forbid them all tryall of the doctrine deliuered vnto them But the Scriptures require of them the spirit of discerning 〈◊〉 12 2. â—il 1 10. â—ph 5.15 17. and all iudgement that they may allow those things that are best and that they may bee without offence vntill the day of Christ to take heed that they walke circumspectly and wisely that they may vnderstand what the will of the Lord is and beware that they be not seduced And it is no excuse to the people beeing misled and misguided to say Thus haue I bene taught and instructed For when the blinde leade the blinde they both fall into the pit of destruction Mat. 15 14. So that if they embrace not faith vnto saluation but withdraw themselues vnto perdition they that follow false Teachers are sure to perish as well as they that leade them the way or rather out of the way and if the Watchman see the sword drawne 〈◊〉 33 8. and iudgement comming and blow not the Trumpet albeit the blood of the people shall bee required at his hands yet they shall also be taken away in their sins Verse 5. The Lord put an answer in Balaams mouth Heere is set downe the Author of his Prophesies He sought a cursing but God put in his mouth a blessing so that the spirit of Prophesie is sometimes giuen to wicked men as appeareth in Saul sundry others Wherefore it is said God put his word in his mouth not in his heart He hath God plentifully in his mouth but his heart was farre from him so that he speaketh not farre otherwise then his Asse spake before because God compelled him against his will to vtter that which he put in his mouth â—â—rine 〈◊〉 are 〈◊〉 â—â—â—eâ— to â—â—uiâ— oâ—â—e 〈◊〉 Heereby we learne that Gods truth is oftentimes enforced and drawne out of those that know it not nor beleeue it Prophane men of an euill spirit are constrained
of mortification to prepare them to the kingdom of heauen but follow the fruites of the flesh the lusts of their eyes and the pride of life so they shall finde their owne death to bee farre differing from the quiet sleepe of the righteous who see by faith the heauens open for them with Stephen and know that the glorious Angels are their attendants ready to conduct and to direct theyr soules into glory They know that their Redeemer liueth and that they shall see God in their flesh with the same eyes Iob 19 2â— albeit theyr reines be consumed within them for the Lord knoweth the way of the righteous As for the wicked it shall not bee so with them Psalme 73.19 20. They shall sodainly bee destroyed and horribly consumed as a dreame when one awaketh O Lord when thou raisest vs vppe thou shalt make their image despised Their death is full of feare and horror â— things â—fying thâ—â— of the 〈◊〉 man they see three fearefull obiects represented before their eyes dismaying all theyr senses and affrighting all the powers of their soules so soone as they apprehend them thorough all which dying without repentance they must passe without redemption or deliuerance to wit death iudgement and hell the one following the heeles of another They shal know the pangs of death they shall appeare at the day of Iudgement they shall feele the torments of hell and fire vnquenchable When they haue runne out theyr miserable and wretched race they shall sodainely be attached and arrested by death death shall call and cry out for iudgement and iudgement shall take them and throw them into hell and perpetuall perdition If a man in this life that hath liued wantonly bene clad gorgeously and fared deliciously euery day should see these three fearefull spectacles the sword to smite him the plague to touch him and famine to consume him it were able to astonish him and bring him to despayre But all these are nothing in comparison of the former for as it is appointed vnto them once to dye Heb. 9 27. which is the entrance into the next plague so after death commeth iudgement which shall be according to theyr works wheÌ„ theyr most secret thoughts shall be written in theyr foreheads and grauen as with a pen of Iron to remayne in remembrance for euer and after iudgement commeth hell fire then shame and contempt shall bee powred vpon them then vtter desperation shall seize vpon them then an eternall separation from the comfortable presence of God shall ouertake them fall vpon them and they shall haue perpetuall fellowship with the diuell and his angels This is it which maketh the vngodly so loth to heare of death and so willing to wish in word to dye the death of the righteous They would liue like themselues but would dye like the faithfull But we cannot seuer and diuorce the life and the death of the people of God they must alwayes go together and follow one the other necessarily Thus wee see as there is great difference betweene the godly and the vngodly in their life so there shall be a greater difference betweene them after this life For albeit all sleepe in the dust of the earth shall awake out of their sleepe 〈◊〉 12 2. yet the godly shall inherit euerlasting life but the vngodly shall go into euerlasting fire prepared for the diuell and his angels This appeareth vnto vs in the parable of the rich man and Lazarus there was a great difference betweene them while they liued vpon the earth the one abounded in riches was clad in purple and fed with dainty fare Lu. 16 22 23 the other was cloathed in rags couered with sores and abounded in nothing but in penury and misery here was a maine difference between theÌ„ But when they went the way of all flesh and were gathered vnto their Fathers then was the greatest difference of all as if the other were not to be thought vpon For when this poore begger dyed hee was carried by the Angels into Abrahams bosome the rich man also died and was buried and was carried into the torments of hel to whom Abraham said Luk. 16.25 Son Remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented This is that great gulfe and wide space set betweene the godly and the vngodly Vse 3 Lastly it is our duty to stirre vp the giftes of God in vs and to take heed we quench not the graces of the Spirit in vs. The gifts of God giuen vnto vs are as a sparke of fire kindled in our hearts our corruptions are as a water seeking to quench them Wherefore it standeth vs vpon to be careful and diligent in kindling this fire and in blowing these coales that the talents committed vnto vs may bee increased and the Lord receiue at his comming his own with aduantage This the Apostle Paul teacheth Timothy who had bene brought vp in the Scriptures of a childe 2 Tim. 1 6. I put thee in remembrance that thou stirre vp the grace of God which is in thee by the putting on of my hands Christ Iesus compareth in the Gospel the grace of God in the heart to a grain of Mustard seed which is small to see to at the beginning 〈◊〉 â—3 31 â—â— 26. but when it is once planted in the fruitfull ground of a regenerate heart it springeth vp incontinently encreaseth speedily spreadeth mightily and prospereth exceedingly If a man at the first beginning of his conuersion haue some little feeling of his wants some weake and faint desire of faith and some small testimonies of his adoption he must remember to be thankfull for these and seeke to increase them by the vse of the Word Sacraments Prayers Meditations Conference and such like helpes that wee may be alwayes proceeding endeuouring striuing asking seeking and knocking to know the heighth depth bredth of the loue of God 〈…〉 we must alwayes grow vpp◠〈…〉 God Psal 143 6. and desire 〈…〉 be giuen vs to supply our weakn◠〈…〉 must long after him as the thirsty lâ—◠〈…〉 should pant after him as the Hart bray 〈…〉 riuers of waters Psal 42 1. Blessed are 〈…〉 hunger and thirst after righteousnes for tâ—◠〈…〉 be satisfied Math. 5 6. He will giue to him tâ—◠〈◊〉 a thirst to drinke of the Well of the water of 〈◊〉 freely If wee haue this appetite vsing all the meanes which God hath appointed and being carefull to honor him for that which wee haue receyued already I am perswaded that he which hath begun this good worke in vs will perfect and finish the same vnto the day of Iesus Christ And let my last end be like his Here is a liuely testimony of the immortality of the soule For if hee had beleeued that man had ended with death and then there had beene no further reckoning nor account to be made it had beene a vaine and
our God hath such a watchman as neyther slumbereth nor sleepeth But the Church which is Gods commonwealth hath a gouernour and guardian which is all an eye to see their dangers all an eare to heare the counsels all an heart to vnderstand the deuices of theyr enemies and all an hand and strong arme to scatter them and to defeate them This happines we heard before verse 10 how Balaam praised and desired He confesseth alowd that the death of the Iews was more to be desired thē the life of all other men because GOD held them for his people Though he were a wretched idolater and sought to turne the truth of God into falshood yet standing as it were vpon the racke hee was inforced to vtter this speech as if he had sayde Who is it that can doe any thing against Israel seeing they remaine in the fauour of their God Let vs learn to magnifie the Lord for his mercy and walk worthy of this our happines which the men of this world do want They haue no protection from God but lye open and naked vnto dangers of soule and body and haue to defend them not so much as a poore fig leafe Thirdly let vs seeke to bee at peace with God and labour to be reconciled vnto him If God be against vs what creature dare stand vp for vs to helpe and comfort vs nay what creature shall not fight against vs to destroy and confound vs For the subiect though neuer so noble honorable that hath the King against him shall finde few others to succour him or shew him any countenance as we see in the booke of Ester Ester 7 9. so soon as the wrath of the King began to be kindled against Haman by and by they couered his face and helped forward his execution So if wee sinne against God the King of Kings and prouoke him to wrath who shall dare to pleade for vs On the other side if God be on our side who shall be against vs or what creature shall hinder our peace This the Prophet Hosea declareth as a benefite belonging to the Church Hos 2 18. In which words the Lord promiseth that hee will so watch ouer his Church by his prouidence that they shall haue rest and securitie from all dangers of enemies and be deliuered from the rage of beasts and the violence of men But how will some say can this bee Obiection Seeing the vngodly that haue God their enemy yet haue the world and the men of the world smile laugh vpon them and the godly who haue God their friend yet haue the world for their enemy I answer Answ This seemeth to be so to those that iudge of things after the flesh according to the outward appearing but if we will iudge righteous iudgement and behold them with the eye of Fayth wee shall finde it to be otherwise whether wee respect the end or the inward feeling of the soule and Conscience Touching the end and issue of things if we waite with patience but a while and looke with a single heart vpon the euent we shall see that the vngodly who haue God set against them haue al things to work their destruction and to further their condemnation not onely their troubles but euen the most holy ordinances of God the exercise of prayer the hearing of the word the partaking of the Sacraments The things are in themselues and their owne nature the sauor of life to life 2 Cor. 2 16 but to them they become the sauour of death to death Contrarywise the godly who haue God reconciled to them in Iesus Christ haue all things to further to finish the saluation of their soules and to seale vp their eternall peace Rom. 8 28 inasmuch as all accidents that befal them tend to bring them to glory and immortality and work for the best vnto them that loue God euen vnto them that are called of his purpose not onely prayers and praises not onely the Word and Sacraments which are as the life of their souls and the breath of their nosthrils but all crosses calamities and afflictions are sanctifyed for their good and happinesse Secondly in respect of the inward feeling of the soule and conscience For the vngodly who feele the wrath of God for their sinnes as it were the flashings of hell fire doe finde rest and refuge in nothing but account all the creatures for their enemies and alwayes stand in feare of them as of Gods hoast and army set in battell array against them and as of his instruments to bring them to destruction The heauens are prepared at the commandement of God to be as brasse as in the dayes of famine to punish them 1 Kings 17 1. the clouds to poure down showres of raine vpon them as vpon the olde world Gen. 7 11 the waters ready to drowne them as the hoast of Sisera Iudg. 5 12 the fire to consume them as it did Sodom and the other Cities of the plaine Gen. 19 24 the aire to poyson and infect them as in the time of pestilence Ezek. 5 12 the earth open to swallow them as it did Dathan and his followers Numb 16 32 the Beares to deuoure them as they did the two and forty vngracious children that mocked the Prophet 2 King 2 42 the Lyons to destroy them as they did the Idolatrous Samaritanes 2 King 17 25 Fiery serpents to sting them as they did the murmuring Israelites in the wildernesse Num. 21.6 the basest and meanest creatures are armed with power and will to bidde battell against them Flies and Frogges to annoy them as they did the Egyptians Exod. 8 6.24 Lice to eate them as they did Herod a bloody persecutor of the Church Acts 12 23. Thus do the vngodly feare all the creatures of God cannot be secured from any one of them An example whereof we haue in Cain who wandered vp and downe in the earth and feared that euery creature that found him would kill him Gen. 4 14. And no maruell for the wicked flyeth when no man pursueth him Prou. 28 1. But the godly who feele Gods fauour and mercy toward them and haue him for their friend do find by blessed experience all Gods creatures as it were his souldiers to stand for them and therefore doe not stand in feare of them but can say with a feeling faith Rom 8 38. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things to come nor heighth nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. For when the wayes of a man please God he will make euen their enemies at peace with them Prou. 16 7. All this appeareth in the example of Adam as in a glasse before he fell into sinne Gen. 3 8. he walked in the garden without feare he talked and communed with God without feare all things were subiect to him that was
and betweene kingdome and kingdome no maruaile if waging of warre effusion of blood be deriued from him as frō the principall and chiefe cause Secondly sinne is so vgly a monster that it Reason 2 hath separated vs from God and disordered al the affections of men and made them enuious cruell bloody couetous ambitious and treacherous one against another as great loue as among Wolues as great mercy as among Lyons This the Apostle setteth downe Titus 3 3. And to the very selfe same purpose the Apostle Iames speaketh in the fourth chapter verse 1. From whence are warres and contentions among you Are they not hence euen of your pleasures that fight in your members By the law of creation we were created to abide in a fellowship with God and in an vnion one with another But when sin brake in we fell from God and one from another into all misery Thirdly the wise God disposeth all things Reason 3 by his prouidence and turneth the actions of men to set foorth his glory the glory of his mercy in preseruing of the good and the glory of his iustice in ouerthrowing of the vngodly True it is among all the works of men nothing seemeth so vnbrideled and vnlimited as warre yet it is ordered and determined of God so that not a Sparrow falleth vnto the ground without the will of our heauenly Father This is noted in the holy history touching the rough answer of Rehoboam whereby the tenne Tribes reuolted from the house of Dauid and bloody warres continued between them where it is saide It was the ordinance of God that the Lord might performe his saying which he had spoken by the Prophets 2 Chron. 10 15. and 11 1. So the people are prouoked both to praise the Lord for the auenging of the cause of his seruants by destroying theyr enemies and preseruing them aliue Iudg. 5 2 21. and to acknowledge his iustice in ouerthrowing and consuming all theyr aduersaries Iosh 1 5. Numb 31 1 2. insomuch that there was no man able to withstand them The vses are now to be made of this Doctrine Vse 1 First seeing warres carry an ancient stampe vpon them that in all times man hath risen against man nation against nation and kingdome against kingdome and as mighty hunters haue chased and pursued one another to death let vs not maruaile when we heare of warres and of rumors of warres nor bee dismayed when wee perceiue people in fury carried like wilde beasts one against another these things should not seeme strange vnto vs neyther need we to admire them as the wonders of the world Rather it behoueth vs to enter into this meditation to consider that iniquity doth abound Mat. 24 7 ◠that the charity of many waxeth cold For the more these stirres tumults and insurrections do encrease gather strength the more doth charity decay the fruites of loue languish and pine away among vs and the more ought we to be prepared for the approching of the second comming of Christ to iudgement Then will he make an end of al diuision and contention that are now sorife and common in the world Secondly seeing the mischiefe of war hath Vse 2 bene from olde not lately bred as a new birth but the childe of former times say not the old times are better then these grow not wanton weary of things present to loathe the blessings we do enioy as the manner of many men is We complaine that wee are fallen into euill times we praise the dayes that are past consider not we murmure against God who hath made all things good gouerneth all things well Such is the impatiency of men at the feeling of present calamities that they are ready to breake out into a mutiny and murmuring against him vpon whom they lay the cause of heauy and hard times The present state of things is greeuous because present troubles are neerely felt and former discommodities are forgotten long ago This we see notably expressed vnto vs in the example of the Israelites whose present condition was loathed and that past was desired they cryed out the former times are better would God we were againe in the Land of Egypt where we sate by the flesh-pots whē we eate bread our bellies full Exod. 16 3. Numb 26 3 and 11 5 21 5 we remember the fish that we did eate for nought the Cucumbers the Pepons the Leekes the Onyons and the Garlike But they had forgotten the fiery furnace and making of Bricke they had forgotten the drowning of their Infants and the hard taske-masters that were set ouer thē they remembred not theyr seruice sore labour with all manner of burdens and bondage and cruelty insomuch that they vttered many sighes and grones grew weary of their liues And thus it is with many of vs though former times were more lamentable yet the present are more loathed How many are there that commend the dayes already past and magnifie the times of the forefathers then all things were cheape then all things were plentifull now all these are deare and hard to come by These are like those Idolaters that Ieremy complaineth of in his prophesie that saide Wee will burne Incense to the host of heauen as we haue done we and our fathers for then had we plenty of victuales were well felt none euill but since we left off to burne Incense to the heauenly bodies and to poure out drinke-offerings vnto them we haue had scarcenes of all things and haue bene consumed by the sword and by the famine Ieremy 44 vers 17 18. Thus do many of the men of our times they esteeme religion by the backe and belly and measure the truth of GOD by the line of their owne making to wit by feeding and filling of the body But we must consider that plenty and dearth warre and peace sicknesse and health are sent of God and acknowledge them to be his works who is constrained for the abuse of his blessings and the contempt of his word to take them from vs and to scourge vs with his roddes to bring vs to repentance This is that vse which Salomon teacheth in his Ecclesiastes chapter 7 11 12. Be not thou of an hasty spirit to be angry for anger resteth in the bosome of fooles Say not thou why is it that the former daies were better then these For thou shouldst not enquire wisely of this thing What sinnes breake out in these last dayes that were not in the former Were not hatred malice enuy murther debate whoredome adultery idolatry sedition couetousnesse pride treason and such diuellish practises and inuentions in all ages from the beginning When Adam had but two sonnes borne vnto him Gen 4 8. 1 Iohn 3 12. was not one of them a murtherer Did not Caine hate his brother and slay him And did not his posterity fill vp the measure of theyr sinnes and make the earth to stinke with their vnsauory works of
giueth in this respect Be not thou afraide when one is made rich and when the glory of his house is increased for he shall take nothing away when he dyeth neither shall his pompe descend after him Psal 49 16 thogh he should come to the age of his fathers and liue as long as the most aged yet this life must haue an end Thus doth our Sauiour set foorth the vaine confidence of the rich man flattring his owne soule glorying in his goods liuing in all delight taking his pastime and promising to himselfe a long life O foole this night will they fetch away thy soule from thee Luke 12 20. But he that resteth vpon God is sure to build vpon a sure rocke that in all stormes and tempests shall stand vnmoueable This meditation will stay our faith and comfort our hope when we see the great plottings and wonderfull confidence of wicked men For why should wee feare such enemies or bee dismayed either in regard of our distressed weake estate or in respect of that flourishing estate of others as though we were in danger to be ouercome They rest on lying vanities and therefore woe vnto them This serueth to terrifie them to consider the slippery ground whereon they stand and the deceitfull foundation whereon they build for whilst they determine to conspire against other they confound themselues whilst they compasse to destroy the Church they deceiue themselues whilst they promise to themselues to worke out great matters they are vtterly disappointed of their purposes and whilst they shew theÌ„selues to be enemies to Gods people God manifesteth himselfe to be an enemy vnto theÌ„ Vse 5 Lastly seeing all euill inuentions and deuices of the diuell are disappointed let vs not stand in feare of any attempts made against vs by his imps instruments The enemies of the Church had hyred a sorcerer and coniurer to waste and weaken them yet wee see his enchantments and diuinations are defeated and come to nothing Heereby we learne what to thinke of witchcraft and sorcery and of sorcerers and witches of whom worldly and carnall men voyde of true godlinesse the true feare of Gods Name do stand so much in feare of Thus it appeareth to be a simple distinction of the more simple people making some to be good witches and some to be euil witches not onely because all witchcraft is wicked the inuention of the diuell but because such as they account the best are bad yea the worst of all drawing the people from God causing them to runne a whoring after the diuel For as well they may make some good diuels and some euil diuels as some prattle of white diuels and blacke diuels as make some witches good others euil whereas al sorcery vnder what colour pretence soeuer it be vsed is abhominable in the sight of God and all sorcerers howsoeuer they be esteemed of in the world are hated and abhorred of him True it is the common sort of carnall men and of the ignorant multitude imagine them to be the very plagues of the earth that they destroy mens goods torment their bodies take away their liues lame their cattle bring all calamity vpon them that none can be in safety so long as they remaine Hence it is that men stand in feare of them are afraid to displease theÌ„ they dare not deny them any thing they are as carefull to please them as to please their parents And yet if we aright consider of the matter we shal find that they are more afraid of them then hurt by them The holy Scripture hath deliuered full and perfect doctrine what to hold concerning witches It teacheth that there are witches and that they should not be suffered to liue but be put to death Deut. 18 10 11. But we must obserue mark for what causes crimes they are to be taken away froÌ„ the earth not because they raise tempests in the ayre or hurt corne on the ground fruit on the trees not because they send their spirits to make men lame to kill their children to destroy their cattle they are neuer charged with those things and among all those that haue bene plagued and tormented by euil spirits the Holy Ghost neuer layeth it vpon witches The reasons why they should be put to death are because they haue a league and familiarity with diuels which are the enemies of God and because they seduce the people and draw them into errour to runne after diuels and diuellish practices We must know that al affliction laide vpon our bodies our goods children is of God Amos 3 6. His prouidence ruleth all so that not a sparrow falleth to the ground without the wil of our heauenly Father Our sins prouoke him to chastice afflict vs. God giueth the diuell leaue to correct and scourge vs for out sins When hee hath obtained leaue of GOD hee coueteth to doe it in such sort as may further his kingdome and draw the world into errour When hee hath receiued power to afflict men and beasts with bodily harmes he will do it by and by but he is cunning and crafty hee will doe it to his most gaine and aduantage Hee could doe it and would doe it without witches and sorcerers yet hee vseth them to set a colour and a couer vpon his matters For vsing them as his instruments hee bringeth them to beleeue that they doe many harmes sent by him and they confesse so much sometimes whereas indeed they are deceiued themselues and doe deceiue others And from hence proceede and issue sundry abominations The people are set on worke how to deuise to be safe against the witch then there is running to wizards to learne to withstand his fury to expell his spirit to outwitch and ouercome her familiar he procureth many to vse wicked blasphemous charmes to abuse the blessed name of God and to prophane and pollute his most sacred word heereby the innocent are oftentimes accused and innocent blood is shedde which procureth the wrath of God against the Land Al these mischiefes that are wroght are set abroach by such as are called cunning men and cunning women they are thought to do much good and to helpe many people but of all other they doe greatest harme in seducing the people â—xod 22.18 ought to dye the death Such witches as haue familiar spirits are thought to do harme to mankinde and to beasts and do not because the diuell at the appointment of God executeth it and he beareth many in hand that hee doth it at the request and instigation of the witch but these which seeme in outward appearance to doe good do harme indeed leading men into the depth of sinne and drowning men deeper in condemnation But we must learne and allow these principles â—â—â—es to be â—â—â—â—ued touâ—â—ng witchâ—â—â—â— setting downe the vanity of this Science First there is no more hurt done nor no lesse hurt done then would be
life Alas saith one how hard are these times we suffer pouerty penury and great misery O woful and wretched times saith another the plague is in such a place it is come neere our dwellings we may looke for it euery day to sweepe vs away how shall we do in these extremities or whither shall wee turne our heads from these troubles Neuerthelesse we must know that a man may be free from all these distresses yet liue in the greatest dangers We may haue peace and plenty we may enioy health and liberty we may abound in riches prosperity yet be possessed and compassed about with a thousand plagues more fearfull What times are most dangerous more deadly and more dangerous then the pestilence sword and famine which trouble vs so much and bring vs to our wits end Let vs take heed of our corrupt iudgement of the times and learne more to feare men that liue in prosperity then such as sinke down into aduersity inasmuch as their tentations are more strong effectuall Prosperity ease peace and riches haue turned through our corruption to be the pests and poison of the Church This the wise man teacheth Prou. 1 32. Ease slayeth thee foolish and the prosperity of fooles destroyeth them It is therefore a great mercy of God when he teacheth his children to stand vpright in this slippery way and that they make them not their bane which are giuen them as a blessing Hee setteth before their eies the dayly changes of all things vnder the Sunne and assureth them that nothing continueth in one estate hee frameth them to the contempt of the worlde and setleth their hearts to desire no more then their most wise and prouident Father thinketh meete for them He teacheth them that the most beautifull flowers do fade and lose the glory which for a time they had They see riches to bee vncertaine and deceiâ—full healâ—h to bee changeable our friends and acquaintance subiect to death and al humane things to be transitory vain and soon flitting away By al these meditations it pleaseth God to stay vp his people that they fall not from him in their prosperity Secondly it should teach vs to vse patience Vse 2 vnder the crosse and wisely to beare al the afflictions that God seeth good to lay vpon vs. We see by experience that peace and plenty haue done the Church more harme then wars and bloudy persecutions not that Gods blessings are hurtful and pernicious of themselues but by reason of our corrupt nature which is ready to turne his blessings into curses and his great mercies into so many plagues This wee see in the example of the Sodomites they dwelled in a fruitful soyle like the garden of Eden which God planted and therein placed our first parents but they became exceeding sinners and abused the blessings of God to their owne confusion Gen. 13 10. How farre prosperity abundance make vs to forget God consider in the examples of Nebuchadnezzar Herod Dan. 4 27. Acts 12.22 Haman and sundry others Iob feared that his sonnes in their feasting and banquetting had blasphemed God Iob 1 5. It appeareth in the parable of the rich man that made a feast sent out his messengers to inuite his guests Luke 14 19. that they refused to come and pretended sundry excuses one had hyred a farme another had bought fiue yoke of oxen another had married a wife he could not come wherby our Sauiour sheweth what causes commonly they are that withdraw and withhold mens minds from obeying Gods word embracing the Gospell to wit the cares of the world the commodities of this life the deceitfulnes of riches the pleasures of the flesh the study of earthly things these were such ranke thornes that they choaked all heauenly meditations hindred the growth of spirituall graces these brought a fogginesse vpon the soule and wrought in them a forgetfulnes of God Wherfore let vs not murmure and repine vnder the crosse but stoope down vnder his mighty hand who sendeth his correction for our good that we should not perish and be condemned with the world Heb 12 7. Psal 119 71. 1 Cor. 11 31. He doth not take pleasure and pastime in punishing of vs but as a louing father he respecteth onely our benefit Hee hath many wayes to deliuer vs promiseth that our afflictions shall not bee aboue our strength but haue a good end and an happy yssue We must be content with the Lords doings and know that he will sanctifie the afflictions of our bodies to the comfort of our soules whilest those that flow in earthly blessings and abound in outward prosperity do forget God that made them and runne on in the pride of their hearts to vnthankfulnesse against God Vse 3 Thirdly let vs not be deceiued with sinfull pleasures when the baite is offered and the net pitched before vs to take vs with the hooke and to catch vs in the snare but bee carefull to reiect and refuse whatsoeuer tempteth vs vnto euill Pleasures are of two sorts some are simply vnlawfull and not to be vsed at all being directly contrary to the word of God Such are the pleasures that carnall men take in eating till they surfet and in drinking till they are drunken such are the pleasures that whoremongers take in adultery fornication and vncleannesse Others are of themselues indifferent and in their owne Nature neyther good nor euill but according as they are vsed as hunting hawking and other lawfull recreations and euen these when they take vp all our thoughts and thrust out better things out of the doores are called thorns in the parable of the Sower as wel as vnlawfull pleasures Luk. 8 14. There is nothing doeth so much choake the word of God as the pleasures of the flesh nothing causeth vs so soone to forget it nothing maketh vs so soon weary and loath to heare it as the desire to follow and pursue after our delights so that it standeth vs vpon to cut them vp and to pull them out of the ground of our hearts We see men wil not suffer briars and bushes to spring vp where their corne shold grow much more it is required of vs to rid our hearts of all occasions and allurements vnto sinne The Faith of Moses is commended that hee refused to be called the sonne of Pharaohs daughter Heb. 11 24 25 and chose rather to suffer aduersity with the people of God then to inioy the pleasures of sin for a season esteeming the rebuke of Christ greater riches then the treasures of Egypt for hee had respect vnto the recompence of the reward Let vs therefore shake off al pleasures of sinne not onely such as are in themselues vngodly and vnlawfull but all other whatsoeuer when they become clogs and incumberances vnto vs and hinder vs in the duties of our callings Many indeed are drawn and driuen from the word by trouble and persecution Prosperity is more dangerous
body when Nature hath any euill and vnprofitable humours that oppresse the stomack it is forced to cast them out for the preseruation of the health of other parts so should it be with vs when we perceiue the family greatly endangered by obstinate and obdurate persons Leuit. 18 25. it should vomite them out as raw and vndigested humours by timely eiection left the whole head waxe heauy and the whole body sickly and so the vital parts languish Lastly seeing it is dangerous for vs to haue Vse 4 fellowship with the wicked let vs auoid their company and flye their society as from an infectious and contagious disease This is that vse which the Scripture maketh in sundry places The Prophet Ieremy teacheth this ch 51 9. We would haue cured Babel but shee could not be healed forsake her and let vs goe euery one into his Countrey for her iudgement is come vp vnto heauen and is lifted vp to the Clouds Hereunto accordeth the exhortation of the Apostle when he had shewed that there is no concord and agreement betweene Christ and Belial he addeth Wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you and I will be a Father vnto you and ye shall be my soâ—nes and daughters saith the Lord Almighty 2 Cor. 6 17. We must all know that sinne is of an infectious nature no disease so infectious no sicknesse so dangerous In the time of plague and pestilence the Physitians giue these rules and receits as directions to be followed of such as would be free from danger First that men flye with al speed secondly that they flye farre enough lastly 1. Citâ— longe â—arde that they returne slowly When the ayre is once infected dangerously no remedy can be deuised to secure vs. These rules are to be applyed of vs as carefully in regard of the welfare of the soule as we are willing to practise them in regard of the health of the body The plague that breaketh out into a sore and runneth full of corruption is no more contagious and venemous then the wicked are neyther doth it more annoy the ayre then the wicked infect those places wherein they are and those persons with whom they liue This the Prophet Dauid did see and confesse which caused him at sundry times to complaine Away from me yee wicked for I will keepe the Commandements of my God Psal 119 115. For we must consider how hard it is to auoyd sinne when occasion is at hand and opportunity tempteth to sinne It is easier for the bird to passe by the net then to breake the net so it is easier for a man to auoyde tentations then to ouercome tentations It is a great deale easier to auoyde their company then to stand vpright in their company Peter thought himselfe a strong man and auouched with great boldnes that he would rather dye then deny his Master Mat. 26 35 but yet warming himselfe at Caiphas fire and thrusting himselfe into euil company was ouercome by a silly damosell to doe that which hee neuer thought euen to renounce and forsweare his Lord and Master He had made a notable confession of his faith hee had acknowledged Christ to be the Sonne of the liuing God Mat. 16 16 and that he had the words of eternall life Iohn 6 68 yet the company of euill persons foyled him Are we better then he or are we stronger then he or haue wee a greater priuiledge from falling then he This serueth to checke the folly and rashnesse of those that haunt wicked company and drunken ale-houses and yet say we are in no danger we will looke to our wayes that we offend not we can leaue such places wheÌ„ we list This is to check the word to giue Gods Spirit the lye who in euery place warneth vs of our weaknesse This presumption is the certaine fore-runner of a fall The first step that bringeth vs downe is to be puffed vp in the opinion of our owne strength as Salomon saith Prou. 16 18. Pride goeth before destruction and an high minde before the fall Likewise the Apostle putteth vs in remembrance heereof where remembring the manifold downefals of the people of Israel consumed by the pestilence stung by the serpents and destroyed by the Angel he maketh this vse Wherefore let him that thinketh he standeth take heed lest he fall 1 Cor. 10 12. It is a part of the armour wherewith the seruants of God are armed made able to stand in time of tentation to feare themselues and to acknowledge their owne weaknesse for thereby they are made more wary and circumspect to looke to their wayes that they offend not So it is the beginning of our ruine the first degree by which we fall to thrust our selues into places of danger and yet thinke we haue a sure footing For what calling haue we to goe into such places Or what warrant can we haue to be protected of God while wee wander out of our calling So long as wee walke in the wayes that God hath set vs in we haue a promise of his protection and wee haue comfort in the doing of our duties but when we passe the boundes and limits of our particular vocations we haue God no longer to be our defender but we lye open as a prey to the enemy to wound vs to death and to worke our confusion Wherefore the wrath of the Lord was kindled against Israel We haue seene before the sin of the people now let vs heare also the punishment Their sinne was pleasant in the beginning but it was bitter in the ending verifying the saying of the wise man Prou. 16 25. There is a way that seemeth right vnto a man but the yssues thereof are the wayes of death Hence it is that Moses sheweth in this place how the wrath of the Lord was kindled against Israel so soone as they fell into fornication So then furnicators and adulterers are heere remembred to be great sinners and very hurtfull and noysome vnto the people of God From hence we learne that adulterers and vncleane persons Doctrine Fornication calleth doâ— great plaguâ— iudgmenâ— draw vpon themselues and others fearefull iudgements of God I say no sinne is more strong and auayleable to call downe the plagues and punishments of almighty God vpon a people and company or vpon particular persons then fornication and vncleannesse This was the chiefe sin among others that brought the flood vpon the whol earth and destroyed all mankinde Gen. 6 1. What was it that caused the Lord to raine downe fire and brimstone vpon Sodome and Gomorrhâ— Gen. 19 25. and to ouerthrow the Cities of the Plaine and the inhabitants therof and all that grew vpon the earth but their filthy and vnnaturall lust which was growne so outragious that the sauour thereof ascended vp to heauen and the cry of their sinnes pierced the eares of God When Abimelech did in
gift he hath receiued Rom. 12 3. Peter when he saw the high Priests seruants to lay hands on Christ drew the sword and cut off the eare of one of the messengers but he is reproued by his Master and commanded to put vp the sword againe into his place Because all being priuate persons without a calling that take the sword Math. 26 51 shall perish with the sword Whosoeuer hath receyued a speciall calling God giueth an assurance of it to his owne heart and leaueth no scruple or doubt in him of his calling so that to aske the question of others whether a man may haue such a calling or not is an euident argument that hee hath not receiued any such calling For albeit we cannot iudge of the callings of others yet may we of our owne know that which no man knoweth beside our selues The Disciples thought amisse of Peter the Apostle for going to Cornelius For when he was come vp to Ierusalem they of the circumcision contended against him because he went in to men vncircumcised and had eaten with them Acts 11 2. vntill they had heard him giue a reason of his doing make an apology for himselfe then they held theyr peace and glorified God And so is it with those that sit in iudgement of other mens callings condemne those things whereof they are ignorant Verse 8. He thrust them both through then the plague ceased frō the children of Israel The sins of this people into which they fell were very greeuous and the iudgements of God that fell vpon them were heauy and answerable to their sinnes Some of them to fill vp the measure of their iniquities to the ful brought their harlots into the host of GOD euen among them that the Lord theyr GOD had chosen to be an holy Nation Deut. 14 2 and a precious people vnto himselfe aboue all the people that are vpon the earth When these were punished and the publike scandal taken away God is pacified the plague is remoued the people are deliuered Doctrine When once sinne is punished God is appeased From hence this Doctrine is offred to our considerations that when sinne is punished God is appeased So soone as euill is taken away the iudgements of GOD are called in VVhen the old world was destroyed by the flood of waters which God sent vpon the earth and all flesh perished in whose nostrils the spirit of life did breathe then GOD entred into a new couenant with the remnant that was left and Noah offering a sacrifice the Lord smelled a sauour of rest and said in his heart I will henceforth curse the ground no more for mans cause neither will I smite any more all things liuing as I haue done Gen. 8 21 22. So long as Achan was vnpunished the hoste of Israel could not prosper but turned their backes before their enemies but when he was found out and stoned to death with stones and burned with fire the Lord turned from his fierce wrath gaue vnto his people the victory Iosh 7 26. When he had plagued the people that caused Aaron to make the calfe that he made whereby they committed foule and grosse idolatry and turned God into the similitude of a bullocke that eateth grasse he was reconciled vn them and well pleased with them Psal 106 19 20. So when Corah Dathan and Abiram were destroyed and God visited their rebellion with a strange visitation his anger continued no longer against them When Miriam had bin shut out of the host 7. daies punished with leprosy the wrath of God was appeased she restored to the hoste againe Nu. 12 15. VVe know how the wrath of God was kindled against Israel against Dauid for numbering the people so that he sent a pestilence among them from the morning euen to the time appointed whereof there died 70000. men then the Lord repented of the euill and said to the Angel that destroyed the people It is sufficient hold now thine hand 2 Sam. 24 16. All these places of Scripture are euident proofes of this Doctrine that so soone as execution is done vpon malefactors the sword of Gods iustice is put vp and his wrath ceaseth Reason 1 And the Reasons heereof are plaine For first what is it that separateth betweene God and his people and causeth a diuorce and diuision betweene him them Is it any thing else then sinne When sinne therefore or the sinner are taken away he hath no more controuersie against them This is it which the Prophet Esay testifieth cha 59 2. Your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare for your hands are defiled with blood and your fingers with iniquity And in the fourth chapter of the Prophet Hosea ver 1 2 conuincing them of swearing and lying of killing and stealing and whoring he declareth That the Lord had a controuersie with the Inhabitants of the Land and would cut off euery one that dwelleth therein If then it be sin that causeth iudgement and sharpeneth the point of the Lords sword against the world against a kingdome against a citty against a family against euery particular person when the cause is remoued the effect shall be restrained and whē the sinner is reformed the wrath of God will be appeased for so soone as we turne vnto him his indignation shall be turned away from vs. Secondly when sinne is punished it bringeth Reason 2 downe a blessing with it For so long as vngodly men lye in their sinnes without punishment and runne on in theyr wickednes to the dishonour of God to the reproach of his Name to the offence and infection of others and to the confusion of theyr owne faces so long the wrath of God is kindled his hand is stretched out still But when they are eyther plagued of God or punished of men he blesseth the places which before hee scourged rewardeth the persons by whom iustice hath beene administred We haue a notable example heereof in the punishing of the Idolatry of the Israelites for worshipping the molten Calfe he willed the Leuites to consecrate theyr hands that day Exod. 32 29 euen euery man vpon his sonne and vpon his brother that there might bee giuen them a blessing The Lord had laide this as a punishment vpon Leui and his posterity To diuide them in Iacob and scatter them in Israel Gen. 49 7 but he turned this curse into a blessing when the Priesthood was translated to this Tribe to teach Iacob his iudgements and Israel his law that no corner of the Land should be without instruction So in this place when Phinehas rose vp executed iudgement vpon the adulterer and the adulteresse the Priesthood was confirmed vnto him and his posterity verse 12 13. If then the execution of iustice bring a blessing from God who is so delighted with it that he will neuer leaue it vnrewarded it must needs testifie
giue to these maintaine them both in idlenes wickednes As then we see vnto whoÌ„ we ought not to giue so we must know to whom we ought to giue To whom we â—â—ght to giue These are poore widdowes and fatherlesse children 1 Tim. 5 16 such as are poore strangers such day laborers as worke hard for their liuing all the week and yet cannot either thorough weaknesse of their body or greatnes of their charge get things necessary and sufficient for them and of these we shall alwaies haue with vs to the end of the world Mat. 62 11 Such also as are falne into decay by ineuitable losses 〈◊〉 15 11. Leu. 23 35. Lastly such as are weake and impotent whether through age or other blemish whether in their feete or in their hands or other parts that thereby though they bee willing yet they are not able to take paines for theyr liuing Acts 3.2 6. but amongst all these they are especially to bee respected that are of the houshold of faith Gal. 6 10. If we be careful and mindfull of these God will recompence vs againe and pay vs home seuenfolde into our bosomes whatsoeuer we haue giuen both in temporall spirituall and eternall blessings Lastly it is our duty to acknowledge Gods Vse 3 great mercy toward vs in the blessings of this life that hee hath giuen to vs that which hee hath denied to many others and when he giueth vnto vs a comfortable vse of these blessings wee must confesse we haue them not by our owne labor and industrie but by his speciall goodnes towards vs Psal 127 1 3. and therfore we ought to sanctifie our daily pains with daily prayer and begin and end our labors with remembring him that remembreth vs and so praise his goodnes that enableth vs to get goods and this shall make our labour sweet and pleasant and the yoake that lyeth in our neckes to be light and easie Againe as God giueth them so he giueth a blessing with them a blessing with a blessing that is bread and the nourishment of bread For a man liueth not by bread onely but by euery word that proceedeth out of the mouth of God Deut. 8. Moreouer as he giueth outward blessings so he can take them away when it pleaseth him euen in a moment Iob 1 Luk 12. 22 And the Lord saide vnto Moses Get thee vp into this mount Abarim and see the land which I haue giuen vnto the children of Israel 13 And when thou hast seene it thou shalt bee gathered vnto thy people c. 14 For ye rebelled against my commandement c. Here followeth the second part of the chapt touching the successour of Moses in the gouernment of this great people wherein obserue the occasion the calling of Ioshua The occasion is double the death of Moses at haÌ„d his request to God to appoint a man to be set in his place Touching his death he is willed to go vp to mount Abarim and to behold the land that God had giuen to the Israelites for God had foreshewed that he should see the land with his eies though he did not tread on it with his feet when he had seene the land he should dy as Aaron his brother before him chap. 20 24 amplified by the cause they had not sanctified the name of the Lord at the Waters of Meribah of which we haue spoken before Touching the prayer and request of Moses he desireth of the Lord that he wold appoint a fit Ruler ouer his people to succeed him in this gouernment that might be able to beare this great burthen For hearing the vnchaÌ„geable determination of God humbling himselfe vnder his correcting hand chastising his transgression he is not afraid of the sentence of death being at hand and seeing it before him neither doth he craue to haue the stroke thereof prolonged and delayed neither is he troubled with excessiue cares for himselfe and his children and posterity as the manner is of worldly minded men that mind nothing but the earth and earthly things when they must go out of the world shall haue their mouth full thereof but all his care was for the future benefite of the people to leaue them in good estate after his departure This should teach vs after his example to be readie to leaue the world whensoeuer God calleth vs not to staÌ„d in feare of death but to be willing to goe to God knowing the we shall go to an inheritance immortall that fadeth not 1 Pet. 1. and we must all likewise be carefull to leaue our houses places in good state when we are gone of which we haue spoken before chap. 20. Moses was the deere seruant of God yet sinning hee is punished The Lord himselfe receyued his soule and buried his body Deut 34 6 13. He was in high fauour with God liuing and dying an excellent Prophet to whom God spake face to face yet hee was not suffered to enter into the land of Promise Doctrine Many want the outward signes that are partakers of the truth of the Sacraments Wherby we see that many want the Sacraments that are partakers of the truth and substance of the Sacraments He entred into the heauenly Canaan that was not permitted to enter into the earthly Some are admitted vnto the outward signe that neuer receiue the thing signified so was Iudas to the Passeouer as well as Peter and the rest of the Apostles yet he was neuer partaker of the Lambe that taketh away the sins of the world Iohn 1 29. On the other side some take not the outward signe that neuerhelesse partake the inward grace The vses heereof are to teach vs that the outward Vse 1 and inward parts of the Sacraments are not necessarily ioyned together so that hee which partaketh the one should also partake the other and therfore the outward sign doth not simply conferre grace Secondly it condemneth the Church of Rome that holdeth that children dying without baptisme are not saued whereas saluation is not alwayes annexed to the signe so that though infants want the outward washing yet to them may belong the kingdom of heauen Mark 10 14. Lastly it serueth as a great comfort to such as desire to come to the Sacraments yet are hindred sometimes by sicknes and somtimes by other ineuitable occasions that procure their absence forasmuch as we see in this example of Moses that we may bee partakers of the truth of the signes and yet bee barred or banished from the signes themselues In such cases as these God accepteth the will for the deede 2 Cor. 8 12. Againe Doctrine Many are temporally punished that are not eternally condemned we learne by the examples of Moses and Aaron that were not suffered to enter into Canaan a figure of the heauenly Canaan this truth That many are temporally punished which are not eternally condemned Many are chastised in this life not onely with diseases and sicknesses but with death
it self who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife Gen. 19 she looked backe contrary to the commandement of the Angel and was turned into a pillar of salt Her offence might seeme little at the first and the punishment to be ouergreat howbeit we must not measure sinne by the outward acte but by the commandement and will of God which is the onely rule of righteousnes This her disobedience seemeth to proceed from infidelity vnthankfulnesse curiosity and the immoderate loue of the world of the substance which they had left behind and therefore she is punished and made as a mirror and monument of Gods iustice which Iosephus testifieth to continue to his time Ioseph antiq Iud. lib. 1. ca. 1◠yet we doubt not but her soule was saued and she receyued to mercy The like we might say of Iobs childred they were all sodainly slaine by the fall of the house wherin they were assembled yet they gaue good testimony of their godlynesse in their life for as no euil is recorded of them in the Scripture so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth God heard their father when he praied for them when bee sent for them they came dutifully and obediently vnto him if they had despised that God whom their father worshipped he would not haue said It may be my sonnes haue blasphemed God and it had beene a vaine thing for him to speake to them of sanctification Moreouer if their bankettings feastings had bene like our Wakes and reuels which they commonly call Yeauals or drunken feasts of such as call themselues good fellowes he ought to haue forbidden their meetings and not to haue prayed to God to pardon their sins which they might commit in their meetings and thereby suffer them to liue in the continual practise of sin forasmuch as that were to mocke and dally with God not desiring pardon for sinne past but to craue free liberty to sin for the time to come And if the father had doubted of their saluatiō no doubt hee would haue bewailed their destruction Lastly it is to bee noted that they feasted in their owne houses they did not run to Ordinaries or haunt Ale-houses or frequent Tauernes neither did they feast euery day like the rich glutton whose daily dinners were daily feasts for hee did nothing else but feast euery day neither did they keepe companie with ruffians swearers drunkards swaggerers and such like but they inuited one another to witnesse their good will and to continue mutuall loue among themselues The like wee might say of Vzzah that stayed vp the Arke and was stricken with sodaine death because he laid his hand vpon the Arke 2 Sam. 6 7. So was it with Vriah the faithfull seruant of Dauid yet he was slain by the sword of the Ammonites 2 Sam. 11 17. Iosiah that good king serued the Lord from his youth yet dyed hee a violent death and was slaine by Pharao Nechoh at Megiddo and al the people of the land mourned for him 2 Kings 23 29. Reason 1 Thus doth God deale with his owne children oftentimes they are chastised in this world lest they should be condemned with the wicked in the world to come 1 Cor. 11 32. Secondly those whom God loueth hee loueth vnto the end Ioh. 13 inasmuch as all his giftes are without repentance Rom. 11. therefore temporall chastisements cannot alter his loue or make frustrate the gifts that once he hath bestowed vpon his children Thirdly euen his owne people sinne against him for in manie things we sinne all Iames 3 ver 1. and therfore when they sinne against him he chastiseth thē with death as with a rod howbeit his mercie he neuer taketh from them Thus did Iosiah offend he would not heare the word of the Lord which was brought vnto him therefore he was smitten by the hand of God Vse 1 This teacheth that it is a false rule and a deceitfull measure to iudge of the saluation of men by temporall things whereas commonly all things fall out alike to the godly vngodly Eccl. 9 12. Many there are that wil take vpon them to iudge and censure men to bee out of the fauour of God because sometimes they dye sodainly and sometimes strangely and contrarywise if they dye in their beddes quietly and calmely they conclude that they must necessarily bee the children of God for that cause onely But if we haue no better testimony to discerne a childe of God then this note we may soone be deceiued for this may often happen more by the nature of the disease then through any grace in the soul of the diseased The constant course of a mans life is the best witnesse what is in man A man may dye rauing and haply blaspheming and yet be the seruant of God by the violence and rage of some sicknesse disturbing the head and the braine For as Paul sayeth It was not hee but sinne that dwelled in him Rom. 7 15 so I may say it is not they that raue and blaspheme it is the force of their sicknesse to which they do not consent and againe a man may go away like a Lambe and yet dye out of Gods fauour and go to hell as Iob chap. 21. verses 13 14. Vse 2 Secondly this reprooueth the Popish sort that commonly condemne Zuinglius a sound defender of the true and Apostolike faith Zuinglius defended because he died in the field as a good Patriot against the enemies of his country Hee did no more then euery true Minister and faythfull man ought to be ready to do Hee was slaine with the sword of wickedmen but that death was an honourable death Hee exhorted the people to constancy in the faith as the Priest is commanded in the Law to do Deut. 20 23 It is no reproach to dye in a good cause and a iust quarrell If he had dyed as Sanders an arch enemy to the Queene and State dyed in Ireland in the rebellion which himselfe had procured who died distracted and in a frenzy to behold the hand of God gone out against him and all his plots and proiects crossed O what outcries would these men then haue made he died as a Traitor against his lawfull Prince in the Popes quarrel and was in the field against his owne Soueraigne whereas Zuinglius dyed with his owne Cittizens in a good cause and was lamented of all good men Lastly we must take heed we doe not iudge Vse 3 rashly and rigorously of the Churches sorrowes and afflictions albeit they seem oftentimes both strong and strange when God feedeth them with the bread of teares giueth them teares to drinke in great measure Psal 80 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen and the flesh of his Saints to the beasts of the earth their
saide that it is saide of Ishmael that was cast out of the house of Abraham and was the sonne of the bond woman that hee also gaue vp the ghost and dyed and was gathered to his people as well as of Abraham of Isaac of Aaron of Moses and of many others 2 Kings 22 20. Iudg. 2 10. Acts 13 36. I answer Whether Ismael repented this phrase may imploy with good probability the repētance of Ishmael that he dyed in the faith of Abraham and was carryed into his bosome For hee ioyned with his brother in the burying of his father and the Scripture taketh speciall notice of his whole age and setteth downe how long he liued but no reprobate hath the age of his whole life recorded And thus the prayer of Abraham may seeme to be heard Gen. 17 18. O that Ismael might liue before thee But if he liued and dyed a wicked man then by his fathers to whom hee was gathered we must vnderstand the soules of wicked men that liued before him as Caine and his posterity that were carried away with the flood which now are spirits in prison 1 Pet 3 19. But howsoeuer it be this necessarily must be concluded that the soules of all men liue when the body is turned into earth and hath his subsisting afterward Math. 22 23. Hebr. 12 21. Obiect It will be obiected that the wise man saith the condition of men of beasts is all alike Eccl. 3 19. As the one dyeth so dyeth the other so that a man hath no preheminence aboue a beast This is not spoken simply but in respect They are both alike and equall in the necessity of dying imposed vpon both and man hath no aduantage to glory ouer the beast which serueth to humble him and to proclayme his vanity Againe Salomon speaketh according to the opinion of prophane Atheists such as the Saduces afterward were for they say Who knoweth the spirit of man that goeth vpward and the spirit of the beasts that goeth downeward to the earth These are they that also say Let vs eate and drinke for to morrow we shall dye 1 Corinth 15 32. But when he speaketh according to truth he telleth vs afterward that the spirit returneth to God that gaue it chap. 12. Againe they produce sundry testimonies that the dead cannot praise him it must be the liuing the liuing that must doe it Psal 6.5 In death there is no remembrance of thee so 30 10 and 88 11. Esay 38 18. I answere death and the graue haue two significations according to the different maner or estate of those that are dead Answ For some are dead spiritually that are reiected of God and in torments with the damned these cannot praise God at all neyther doth God accept praise at their hands Others are dead onely corporally not spiritually these cannot praise GOD in the Church visible together with the faithfull yet in their soules they neuer cease to acknowledge and praise God together with innumerable company of Angels and Saints departed yea it is their whole practice delight and exercise they doe nothing else Lastly the Apostle seemeth to make it peculiar to God to haue immortality 1 Tim. 6 16 he onely hath immortality I answer God hath this of himselfe the Angels the soules of men by grace and communication they receiue this from him whereas whatsoeuer God is he is it of himselfe Obiect Furthermore another question may bee moued wherefore in mustering this army and sending them to fight Phinehas the Priest was to be among them for what had he to doe with this maner of warfare who was to serue in the Tabernacle and was not numbred among the other tribes that were to goe out to warre I answere Answer Moses sendeth him because hee had giuen a notable proofe of his zeale in slaying the Israelite and the Midianitish woman with his iauelin he is sent not to draw his sword or to bee captaine of the hoste but to exhort the people to teach and keepe them in the feare of God and to put them in hope of victory This was commanded of God when they went to battel against their enemies the Priest was to stir them vp to courage that they should not faint nor feare but be assured that the Lord would go out with them and fight for them to saue them Deut. 20 2 3 4 so the Priests were ready to go with Dauid when he fled out of Ierusalem 2 Sam. 15 24. And when it is said Phinehas went with the holy instruments some vnderstand the Arke others the Vrim and Thummim to aske of God touching the successe of the battell Howbeit it is not likely that he doubted of the end that had his warrant from God to begin it And if Moses had meant this of the Arke no doubt hee would haue expressed it by his name as he doth oftē before besides if he had pointed to this he would rather haue vsed the singular number thē the plural haue said the holy instrument not instruments It is rather to be thought that he meaneth the two Trumpets of which see before chap. 10 and these he addeth in the next words by way of exposition or interpretation as if he had saide the holy instruments that is the Trumpets as Iudg. 8 27. Heereby then we see the absurd collection of Bellarmine De not eccl cap 17 18. who making the vnhappy ende of the enemies of the Church a note thereof alledgeth the death of Zuinglius who was slayne in battell But why might not Zuinglius go with his people into the battell as well as the Priests that were commanded to doe it Hee was as a good Shepheard that gaue his life for his flocke and would not leaue nor forsake them fighting for the defence of the Gospel Neyther may we account it a plague or punishment to dye in battell or a token of one forsaken of God as we see in good Iosiah and many others and the experience of all times teacheth vs the truth of that which Dauid saith The sword deuoureth one as well as another 2 Sam. 11 25. Thus much of the questions Auenge the children of Israel c and Moses saide Arme your selues c. By Moses speaking of warres we may see they haue beene ancient in the world and being commanded of God in this place we see also that they are lawfull of which see before chap. 1 and 24 and 25. But heere diuers other points directing warres and warriers are to bee obserued First obserue that an army is heere spoken off as mustered and gathered together for the battell Doctrine Before battel an army must be gathered The Doctrine is this Before men goe to battell an hoast of men must be appointed gathered together and sufficient forces must be leuied Exod. 17 9. Iosh 8 3. 2 Chron. 13 3 and 32 6. 1 Sam. 15 4. Iudg. 20 17. Reason 1 The causes are euident First that a number may be
hanged by the necke yet none I say would repine at such a man so what ground hath any man to fret or fume or enuy at the flourishing estate of any wicked man especially when it is knowne that GOD hath decreed that he shall perish and that not by an honourable death but perish like Haman shamefully in his owne house and after that shall haue all shame and contempt powred vpon him and go to the place of the damned there to suffer torments with the diuel his angels where is weeping and gnashing of teeth Lastly this being well learned will serue Vse 3 as an admonition for euery one to take heede of euery euill way that he be not obstinate in sinne It is one thing to sinne and another to be obstinate in sinne to withstand the word and rod of God and to abuse his patience It is incident to all to sinne but obstinacy in sinning hardnesse of heart and casting off Repentance are the forerunners of destruction Let vs thinke thus with our selues what can a short or fading pleasure profit vs when God shall come with his fearfull destruction Nay what can all the pleasures or profites in the world recompence for the losse of that comfort and peace that otherwise we may enioy What did Esaus red pottage so pleasing vnto his eye profit him in the end when hee lost thereby not onely his fathers blessing but also the blessed life to come What good got Achan by his wedge of Gold when it proued to be the wracke and ruine both of himselfe of his family And therefore doth Christ our Sauiour teach vs Mat. 16 26. What is a man profited if he shall gaine the whole world then lose his owne soule Againe this fearfulnesse of iudgement should make a man thinke of the difficulty of repentance and what fearfull things hee shall suffer if he practise it not If it be a hard thing to breake off sinne we shall find it much harder to be broken with the iudgments of God and the fiercenesse of his wrath It is a fearfull thing to fall into the handes of an earthly Prince Prou. 19 10 but more fearefull to fall into the hands of the liuing God especially when he is inraged and incensed by the sinnes of men and therefore we ought to meete him with repentance lest we feele his vengeance to our condemnation A notable mediation to moue to break off â—he course of sinne And let vs labor to set the hardnesse of bearing the iudgements of God against the breaking off of sinne the one will easily counteruaile and ouercom the other If we finde it an hard and harsh saying to repent and breake off our sins we shall find it more hard when it shall be saide Goe ye cursed into euerlasting fire prepared for the diuell and his Angels Mat. 25. Let a man seriously and throughly consider what an hard and vnpossible thing it will be to vndergo the wrath of God which maketh the diuels and damned spirits to tremble Iames 2 19 he wil think it an easie and light thing to forsake sinne although it were more deere then all things in the world whatsoeuer What if it were as hard a thing to renounce thy sin and to take vp the practice of true repentance as to pluck out a mans eye or to cut off his arme yet it must be done he hath pronounced it with his owne mouth that must be thy Iudge that is if there be any one sinne as deere vnto thee as thy right eye thou must pull it out or els thou shalt neuer come to the kingdome of heauen or if there be any sin as deere vnto thee as thy right arme by which thou gettest thy liuing if thou canst not be content to cut it off and dost not constantly and confidently resolue to cast it from thee thou canst haue no entrance giuen thee into Gods kingdome We see by common experience daily that men will endure very hard and bitter things from the hand of the Physitian that they may recouer health and escape death and yet it is not to put away death vtterly it is onely to prolong life for a time for they may deferre death they are not able to take it away If then such sharpe and bitter things seeme easie to auoid a temporall death then what ought a man to doe and to suffer to auoid the bitternesse and sharpnesse of eternall destruction and the fierce wrath of God which indeede is nothing but this To forsake sinne and to take vp repentance and the performance of religious and holy duties But alas alas how many are there euery wherin the world that haue bene content to lose many ounces of blood out of the veins for the good of the body that haue neuer shed a few drops of teares out of their eyes for the recouery of their soules To take bitter pilles and potions to purge the grosse humors that distemper vs that haue neuer purged or cleansed themselues from the filthinesse of the flesh and spirit perfecting holinesse in the feare of GOD 2 Cor. chap. 7 verse 1. Nay we see men are willing to be seared that caÌ„not abide to haue the wounds of their soule searched by Gods holy Word yea to haue one member cut off to saue the whole bodie who notwithstanding will not leaue one pleasure of sinne for a season to saue both body and soule This is no better then folly and madnesse Heere is wisedome therefore to thinke of this betimes 31 And Moses and Eleazar the Priest did as the Lord commanded Moses 32 And the booty beeing the rest of the prey which the men of warre had caught was six hundred thousand and seuenty thousand and fiue thousand sheepe 33 And threescore c. 34 And threescore and one thousand Asses c 35 And thirty and two thousand persons in all of women that had not knowne man by lying with him c. 37 And the Lords tribute of the Sheepe was sixe hundred and threescore fifteene c. 41 And Moses gaue the tribute which was the Lords heaue-offering vnto Eleazar the priest c. 47 Euen of the children of Israels halfe c. Wee haue heard before the commandement of God touching the diuiding of the prey Now followeth the execution of it by Moses and Eleazar It is worth the obseruation to consider that as before the death of Aaron Moses and Aaron are alwaies ioyned together so after his death Moses and Eleazar The Magistrate and the minister shold ioyne togethâ—r the Magistrate and the Minister as the hand and the eye are in the body Then doth the church and the conmmonwealth flourish when these two go together and on the other side they go to wrack when they are separated draw seuerall wayes The greatnesse of the victorie and conquest that God gaue to his people appeareth further in these wordes by the distribution of the people and by the reseruation of the
wee haue gotten them Many in the world might be accounted happy men if there were no day of reckoning But we must depart from hence and leaue them and they vs our pompe will not follow vs Psal 49 17. Let vs therefore labour against the immoderate loue of the things of this life neither suffer any such corruption to be nourished in vs. Vse 4 Lastly we must learne to preferre the best things such as the Apostle speaketh of when he sheweth what danger hangeth ouer their heads that loue nothing else but the goods of this world he breaketh out into this exhortation 1. Tim. 6.11 Thou O man of God flye these things and follow after righteousnesse godlinesse faith loue patience and meeknesse And that we may see the excellency of heauenly spirituall graces aboue earthly things let vs in the properties of them compare the one with the other that so the loue of the world to come may swallow vp all loue of this present world All the kingdomes of this world and the glory of them are vanity Eccl. 2 11 but Salomon opposeth to this the feare of God and his commandements The riches of this life are oftentimes gotten with doing wrong and with oppression Ier. 5 27. Luke 16 9 11 it is not so with piety and godlines which is the true riches and gaine 1. Tim. 4. Riches are kept with griefe and anguish he cannot rest sleep that is vowed with them as with a frenzy Eccl. 5 12 but godlinesse is the mother of all peace and comfort and maketh the sleepe to be sweet and bringeth no feare or griefe or care with it Prou. 3 24. Riches are corruptible the moth may corrupt them and the theefe may steale them Math. 5 19. Iam. 5 2 3 but heauenly graces can neuer fade they shall endure for euer they shall follow vs after we are gone they can neuer be lost when once they are gotten Earthly riches make the owners as slaues they naile the minde of man to the earth that he cannot lift vp his eyes to Heauen Math. 6 21 but piety beareth vs vp as it were with Eagles wings that we learne by little and little to mount vp to Heauen and to haue our conuersation there euen while we soiourne vpon the earth Riches can deliuer no soule from eternall death nay sometimes they are meanes to thrust the same into hell Prou. 10 2 and 11 4 but godlines freeth a man from euerlasting death and setteth him in the path that leadeth to life Wee are forbidden to heape vp transitory riches Math. 6 19. and 10.9 10. Ptou 23.4 and if we haue them it is onely in this life they serue no further and afterward there is no need or vse of them 1. Tim. 6 7. Iob 1 21. Psal 49.11 but godlines serueth for the next life and we are commanded to treasure it vp and the more we labour to increase it the happier we are Riches are often taken from the right owners and come into the hands of our enemies not onely after we are departed this life but euen whiles we liue as we see by many examples of sundry cities and prouinces 1. King 14 25 26 and 2. King 24 15. Ezek. 29 19. 2. Kings 23 35. Heb. 10 34 but piety shall neuer be taken away nor be bestowed vpon our enemies but layeth vp for vs an enduring substance in heauen and it maketh the greatest enemies to be the greatest friends it maketh the wolfe the lambe dwell together and the leopard to dwell with the kid and the sucking childe to play vpon the hole of the aspe Esay 11 6.7 8. Many of the godly haue beene without the earthly riches Christ our Lord did not desire them 2 Cor. 8 9. Math. 8.20 nor his seruants couet after them Heb. 11 26 37 2 Cor. 6 4. Act. 3. But none of the godly haue bin without the heauenly riches all haue desired them al haue obtained them some in one measure and some in another and herein they haue accounted their happines and blessednes to consist 6 And Moses saide vnto the children of Gad and to the children of Reuben Shall your brethren go to warre and shall ye sit heere 7 And wherefore discourage yee the heart of the children of Israel from going ouer into the land which the Lord hath giuen them 8 Thus did your fathers when I sent them from Kadesh-Barnea to see the land 9 For when they went vp vnto the valley of Eshcol and saw the land they discouraged the heart of the children of Israel that they should not go into the land which the the Lord had giuen them 10 And the Lords anger was kindled c. 11 Surely none of the men that came out of Egypt from twenty yeare old and vpward shall see the land c. 14 Behold ye are risen vp in your fathers stead an increase of sinfull men c. 15 But if ye turne away c. Heere beginneth the second part of the Chapter to wit the conditions of agreement how the matter was decided ended wherein obserue the debating and pleading of the matter then the determining of the controuersie Touching the demurre or debating first Moses sharpely reprooueth and reiecteth the request of these tribes and sheweth the vnfitnesse and vnlawfulnesse thereof which he proueth both by the dangerous effect that would follow the discouragement of the rest of the people and by example of the like practice of the false-hearted spies who after they returned from searching of the land spread abroad false newes whereby the hearts of the Israelites were weakned God was so greatly prouoked that he pronounced the sentence of death against all aboue twenty yeares old Caleb and Ioshua excepted This history wee saw before Chapter 13 24. This doth Moses presse and vrge to the full and sheweth what heauy iudgment came vpon the hoste for discouraging of the people whereby we see that nothing is more forcible to represse and hold from sinne then vrging the examples of God fearefull iudgments in former times against those that haue committed the like sinnes 1. Cor. 10.7 and Iude verse 6 7. 2. Pet. 2.4 5 6. Nehem. 13.17 18. Iosh 22 17 for examples are oftentimes more powerfull and piercing then precepts or threatnings are and therfore Moses is so earnest in this kinde Again whatsoeuer was written afore time was written for our instruction This reprooueth those that will take no warning by any examples but are secure till the iudgment beginne to take hold vpon them like to those carelesse people that when a citty is on fire neuer looke to their owne house till it take hold vpon it and bee ready to burne it downe to the ground Euery one would condemne such retchlesse persons but such are all those that see the iudgments of GOD breake out vpon others and yet will not looke to themselues Furthermore wee must all take notice of such examples no man ought to be ignorant of them 1.
from dangers acknowledge that it is Gods preseruation and be thankfull for it This should put vs in minde of two things first that if wee happen to liue vnder such a iudgement we must stoope down our neckes vnder this yoake and humble our selues vnder the most mighty hand of God that hath brought so fearfull a iudgement vpon vs. For if we thinke it to be a iudgement when the earth bringeth not foorth her fruite vnto vs then much more may wee thinke it to bee a iudgement when the earth is not able to beare a man but casteth and vomiteth him out into captiuity as the stomack doth grosse and euill humors out of the bodie For this cause doeth the Lord charge the Israelites to keepe his statutes and his iudgements That the Land do not spew them out also when they defile it as it spewed out the Nations that were before them Leuit. chapter 18. verse 25 28. 20. verse 22. And afterward he sheweth that if they did not walke obediently before him the land whither hee bringeth them to dwell therein should spew them out as Reu. 3 16. Of all iudgements to bee carried into captiuity is one of the greatest The very mercies of the wicked are cruelty Dauid made choyse to be vnder the plague and pestilence rather then to flye before the enemy because hee is vnmercifull Wee sit vnder our owne Vines and Figge-trees wee haue seene no inuasion nor heard any complainings in our streetes wee know not what bondage meaneth or to bee carried captiues into a strange Land howbeit it is apparent that wee haue beene very neere vnto it as neere to the pit as could bee and yet not fallen into the same For if the Gunne-powder Treason had taken place which was verie neere vnto the time appointed for the execution of it we had long ere this beene in slauery and bondage againe vnto the bloodie Papists who haue long lyen in waite for such a day and albeit that be defeated and all theyr imaginations bee scattered as chaffe before the winde yet who knoweth how neere we may bee to as great captiuity Wee are secure and put away the euill day farre from vs but the greater our security is the neerer our captiuity may bee We haue close and secret enemies amongest vs neuer more lusty and neuer more couragious then they are at this day which are left to remaine amongst vs to be prickes in our eyes and Thornes in our sides and to vex vs in the Land wherein wee dwell verse 55. These neuer leaue plotting and conspiring our ouerthrow and destruction Wee heare of rumours of Warre abroad and spreadings of errours and heresies which threaten ruine both to Church and Common-wealth these are but the beginnings of sorrow Againe if we looke vnto our selues our sinnes are very great and call continually for vengeance vnto heauen at Gods hands and no doubt he is comming downe to see whether wee haue done altogether according to the cry which is come vnto him All these laide together and weighed as it were in a ballance what can wee in reason and iustice expect but that GOD deliuer vs into the enemies hands and suffer them to carry vs captiue and so make slaues and bondmen of vs Secondly if any desire to enioy the land wherein hee dwelleth in peace and safety let him labour not to pollute and defile it by his sinnes The Iewes had a promise of God to be his people yet because of their sinnes he suffered them to bee carried into captiuity where they remained long in a strange land Haue we any greater priuiledge then they or may we expect to escape No if wee follow them in contempt of the word and other open sinnes wee shall bee sure to follow them also in the punishment which will be answerable to our iniquities Lastly this assureth vs that as GOD deliuereth his people from temporall danger and bondage so hee will deliuer them much more from spirituall bondage For if he will deliuer our bodies hee will much more deliuer our soules that being deliuered out of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Luke 1 74 75. Wherefore wee ought patiently to waite his leysure knowing that if hee haue such a speciall care of our bodies that must lye in the dust to set them free from temporall bondage hee will much rather deliuer our soules from spirituall bondage wherein Satan holdeth vs. When Christ our Sauiour would shew that hee came to redeeme the soules of men hee taught them by deliuering their bodies from diseases For when hee restored sight to the blinde by opening their eyes what did it signifie but that hee came to scatter the darknesse of the minde and to make them see that before saw not the light of the truth as Math. 4 16 The people that sate in darknesse saw great light and to them that sate in the region and shadow of death light is sprung vp The Prophets in the time of the Law smote the people with blindnes that they knew not what they did neyther whither they went 2 Kings 6 18 as the Angels did the Sodomites so that they wearied themselues to finde the doore Gen. 19 11. But Christ to shew that hee came to seeke and to saue that which is lost restored sight to the blinde and opened the eyes of their vnderstandings when hee healed the bodies of such as were lame and halted what was it but a teaching of them that he came to heale the broken-hearted to preach deliuerance to the captiues and to set at liberty them that were bruised When hee raised some to life from the dead what did it teach and shew but that hee is able to raise out of the graue of sinne and to giue the life of the spirit When hee cleansed the lepers what was it but a making knowne to the world that hee will cleanse from the foule and filthy leprosie of sinne And when he did cast out diuels that possessed the bodies of men what was it but to shew that he casteth the diuels out of the hearts and consciences where they desire to dwell as in an house If then it be no small comfort vnto vs to know that the Lord will deliuer his people from an earthly bondage certainely it cannot but minister much more comfort vnto vs to consider that the Lord is more careful of our soules and if hee be mindfull of vs for things of this life hee cannot be forgetfull of vs for the life to come seeing hee hath sent his onely begotten Sonne to the end that all which beleeue in him should not perish but haue euerlasting life 7 And they remoued from Etham and turned againe to Pihahiroth c. 8 And they departed from before Pihahiroth and passed through the midst of the sea c. 9 And they remoued from Marah and came vnto Elim c. 9 And they remoued
people of GOD Doctrine Some among Gods people do alwayes want some among Gods owne seruants do alwayes want and stand in need Deut. 15 7 11. Matth. 26 11. and 11 5. Acts 2 45. and 4 34. and 6 1. 1 Cor. 4 11. 2 Cor. 8 1. and 9 1 2. and 11 27. Acts 3 6. Reason 1 The grounds are apparent that they should learne alwayes to depend vpon GOD and to call vpon him and not to put confidence in the flesh This the Apostle expresseth touching his troubles and the rest of the Apostles 2. Cor. 1 8 9. We were pressed out of measure aboue strength insomuch that wee despayred euen of life yea we had the sentence of death in our selues That we shold not trust in our selues but in God which raiseth the dead If the faithfull did neuer stand in neede of Gods helpe they would forget God and themselues and the next life If the childe did neuer want any thing he would not know his father from another but would quickly forget him and so likewise it wold be with vs toward almighty God Reason 2 Secondly God will neuer haue those that haue plenty abundance to be without obiects vpon whom to shew mercy that his gifts may be tryed which he hath giuen them For why doth God suffer the poore to bee in the Church but onely to offer occasion to vs to do good as Marke 14 7. Ye haue the poore alwaies with you and whensoeuer yee will ye may doe them good but me ye haue not alwaies We neuer want persons vpon whom to exercise our pitty and compassion whensoeuer wee will Therefore when we see one man poore and another rich let vs not ascribe this to fortune but consider the prouidence of God therein which disposeth al things in that manner God maketh tryall what is in vs and would haue the poore to be his collectors or receyuers to take away all excuse from vs that we should not say We knew not to whom to do good and therefore the Lord saith The poore shall neuer ceasse out of the Land Deuteronomy 15 verse 11. Thirdly as hee will haue the gifts of such Reason 3 as haue receyued what to giue to be tryed so he will haue their patience proued that bee in need which could not bee if they did not suffer For where there is no paine there can be no patience and therefore the Apostle teacheth that Tribulation bringeth foorth patience Romanes 5 verse 3. And this serueth much for the glory of God and the good of them that are in necessity Fourthly that wee should not settle and Reason 4 nestle our selues heere nor make the earth to be our heauen nor our treasure to be our god but that we shold seeke for another life where shall be no want no misery no necessity but God shall be all in all This meeteth fitly and fully with the church Vse 1 of Rome that make temporall felicity a note of the Church to liue in pompe and glory of the world This wee see handled at large by Cardinall Bellarmine among the notes of the church De not eccles lib. 4. cap. 18. but it is so far from being a note of the Church that it is rather a note of the Church of Antichrist And the Spirit of God foretelleth in the booke of the Reuelation that this should bee the voyce of spirituall Babylon chap. 18 7 8. She saith in her heart I sitte a Queene and am no widow and shal see no sorrow Loe how we are warned before hand in what sort the Romane Church shall aduance it selfe in regard of temporall happinesse and of good successe But when that shall come to passe which the Scripture prophesieth in the same place that how much shee hath glorified her selfe and liued deliciously Reuel 17 16 so much torment and sorrow she shall suffer so that her plagues shall come in one day death and mourning and famine and when the kings of the earth who haue liued deliciously with her shall hate and detest the whore and make her desolate and shall eate her flesh and burne her with fire and when the people of God that are called to come out of her shall reward her euen as she rewarded them and double vnto her double according to her works and in the cup which she hath filled shall fil to her double what shall become of this temporall felicity whereof they glory so much where shall this note be found among them which now they cry out to bee wanting among vs Doubtles then they will tell vs of new notes and disclayme the old which they now maintaine at this present for their own aduantage For what hath the state of the Church beene vpon the earth from the beginning The posterity of Caine liued in greatest felicity Gen. 6 1 encreasing in strength in glory in might and in multitudes while Abel was killed by his brother and Adam liued childlesse And after the flood God suffered his people the posterity of Abraham to soiourne as strangers in a strange Land and to be euilly intreated foure hundred yeares Gen. chap. 15 ver 13 while the Canaanites liued in peace and pompe and yet the Church was among that poore distressed company and not among the Canaanites Therefore the Lord saith by his Prophet I haue forsaken mine house I haue left mine heritage I haue giuen the dearely beloued of my soule into the hand of her enemies Ier. 12 7. The kingdome of Christ is not of this world neyther doth hee promise to the children of the kingdome the pleasures delights of this world The Saints of God finde not the best entertainment vpon the earth and therefore Christ saith Iohn 16 20. Verily I say vnto you that yee shall weepe and lament but the world shall reioyce and ye shall be sorrowfull but your sorrow shall bee turned into ioy And afterward verse 33. In the world yee shall haue tribulation but bee of good cheere I haue ouercome the world All the felicity and happinesse of Gods seruants is a promised and a reserued happinesse we heare of nothing here but crosses afflictions Hence it is that Espenceus one of the popish Writers affirmeth In 2 Tim. p. 103. that Crux est ecclesiae nota that is The Crosse and therefore not temporall felicity is a note of the Church And againe he telleth vs that Christ foretold of labour and sorrow as he saide to his Disciples They shall scourge you in their Synagogues but the false christs prophesied of prosperity If such bee false christs then by the verdict and sentence of this man Bellarmine must needs be a false prophet for he dreameth of nothing but of felicity prosperity True it is the Church sometimes hath rest from enemies and enioyeth externall peace but besides that this lasteth not long they that are out of the Church haue for the most part a greater portion of this blessing And all these outward things riches
serpent that was lift vp on the pole but such as were able in particular to looke vpon it and assented and beleeued the promise that they should be cured and restored by it Christ calleth himselfe The liuing bread of which we must eate but what is eating saue an application because whatsoeuer a man eateth or drinketh that he applyeth vnto himselfe and receyueth it to be his so touching faith whatsoeuer a man doth beleeue the same he doth apply vnto himselfe or else it can be no truth fayth but a counterfeyt faith Marke the grounds of this point First true Reason 1 Faith standeth of two parts whereof one is an acte of the vnderstanding the other is an acte of the wil according to the saying of the Apostle Roman chap. 10. verse 10 With the heart man beleeueth vnto righteousnesse The mind informeth vs to see and know God and his sonne Christ and the promises made in him the heart seeketh desireth and loueth that which it knoweth which cānot be without a particular application Secondly euery man is commaunded to beleeue Marke chap. 1. verse 15. 1 Iohn chap 5. verse 15. Now it is not enough that we beleeue except wee also make application or else we beleeue no otherwise then the diuels beleeue for euen they beleeue God Christ Iames chap. 2 verse 19. But to make particular application of Christ as to say Christ is mine and I am his and haue remission of sins by his death is more then any or all the diuels in hell can do The Angel that was sent to be the first preacher of the Gospel saide to the shepheards Luke 2. Behold I bring you tydings of great ioy which shall be to all people for vnto you is born this day a Sauiour that is to you that beleeue for except they had beleeued it and applyed it to themselues they could neuer haue conceyued any ioy at all nor receyued any benefite at all by it Thirdly the promises of GOD howsoeuer they are deliuered in generall tearmes yet they are particular also and euerie one is bound to gather a patticular to himself out of the generall As in a Proclamation albeit it bee conceiued and published in generall words yet the matter is that which belongeth to euery one in particular and must be so applied as if his owne name were set downe in it Marke 16 26. Iohn 3 16. The Gospel is as a Princes proclamation offering pardon and forgiuenesse and though the promises of God be generall yet they doe containe a particular because that which is spoken to all beleeuers is spoken vnto euery one that is a beleeuer and that which is spoken to all penitent persons must bee applyed to euery seuerall penitent soule Fourthly God hath ordained the Sacraments in the Church to be the seales of the righteousnesse of faith Rom. 4 11 and that they should be deliuered particularly to euery man thereby to assure him of grace and mercy in particular When men once come to know that Christ offereth remission of sins by his death by the receiuing of the Sacraments particularly we come to apply Christ and his merits to our selues so that the deliuering of them vnto vs is thus much in effect Thou beleeuest these generall things then draw neere and take this vnto thy farther comfort that thou mayest bee assured that the promises of righteousnesse doe belong vnto thee as if indeede thy name were particularly specified therein All these things being considered it followeth necessarily that the generall knowledge is not sufficient but a particular application is necessary to saluation Vse 1 This serueth for confutation of an errour of the church of Rome denying that a man may particularly beleeue that God is his God or that Christ is his Sauiour or that remission of sinnes belongeth vnto him and why so Forsooth because in the Gospel all runneth in generall and it is not there written that such and such are Gods and shal haue benefite by Christ But where there is a general as for example Whosoeuer beleeueth and repenteth shal be saued there is the particular also If thou beleeue thou shalt be saued and the faithfull by vertue of this do beleeue and are saued by this their application The Apostles said to the Gaoler Acts 16 31 Beleeue on the Lord Iesus Christ thou shalt be saued and thy house If the Keeper of the prison had replyed Sirs how doe you know that I shall bee saued by Christ Is my name written in the booke of God that I may bee assured it is written in the booke of life Would not they haue told him that his particular name was included in the generall albeit it were not expressed The Papists doe presume to giue absolution vpon confession and yet they do not find any man in the Gospel particularly named When Christ our Sauiour saith Whose sinnes soeuer ye remit they are remitted Iohn 20 23 they are not afraide vpon this generall to giue absolution to particular persons and to tell them that their sins are forgiuen And will not these men be so fauorable to vs as to suffer vs from a generall to infer and gather a particular as well as themselues to wit that when Christ saith Whosoeuer beleeueth in me shall not perish but haue euerlasting life the Minister may speak to the conscience of this or that man particularly Beleeue thou in the Lord Iesus and thou shalt haue eternall life But Bellarmine goeth farther and obiecteth Obiection That this is not a simple promise but conditionall if they repent and beleeue then they may indeede apply these things to themselues and bee assured of them but a man cannot haue any certainty of these things that they do beleeue and repent and therefore they cānot in particular apply them to themselues Answ I answer this is to builde one error vpon another and to dawbe them both with vntempered mortar For wherefore doth the Apostle command euery man to try and examine him selfe whether he be in the faith and haue Christ Iesus dwelling in him 2. Cor 13 if after this proofe hee cannot know what his estate and condition is This is a certaine rule whosoeuer truly beleeueth knoweth that hee beleeueth though no man knoweth it but himself He that is the Lords hath a new name written Reuel 2 17. which no man knoweth sauing he that receiueth it But he which hath receyued it knoweth it as wel as he knoweth he liueth For no man doth know the things of a man saue the spirite of man which is in him euen so the things of God knoweth no man saue the Spirit of God 1 Cor. 2 11. So then euery man both may and ought to haue assurance of his own saluation and therefore this we beleeue let them teach and write what they will For what if a franticke man should run vp and downe boast that all the wares which come to such a Port or hauen are his shall the Merchant be
the Law though I seeme to repent and keepe her still Poenitentia non agitur sed fingitur as Austine speaketh in another case the Repentance is not true but counterfeit and it may still be sayd vnto mee as Iohn in like case did to Herod It is not lawfull for thee to haue thy vnkles wife Marke 6 18. But it will be sayde Obiection Suppose this marriage be lawfull yet it being in the first degree that is made so it is good not to come neere it that wee may not fall into any that were forbidden as if we see a dangerous pit it were no wisedome to play neere it but rather to keepe our selues aloofe that so the daunger may be the farther from vs as when God had set bounds for the people at the giuing of the Law the people fled euen from them that they might be assured not to transgresse them But this similitude carrieth more colour to mooue then force to perswade Answer For this reason is onely an allusion and if wee marke it well we shall see it is a very vnfit and vnlike comparison If Moses had of his owne head set any other bounds in the Mountaine then those which the Lord himselfe had appointed to debarre the people from neerer accesse it might haue bene some ground to leade vs to the like as by prohibiting the degrees farther off to debarre from the degrees prohibited by the Lord. But Moses did not so albeit being supreame Magistrate he had the same power and being wise he could haue seen the same reason so to do as well as wee Now in that the people departed from the boundes which were set them they did it not to yeeld obedience vnto God or because they would not transgresse Gods Commandement neyther did they it by any direction from Moses neyther is it recorded vnto any commendation of them but it is imputed to the confused multitude of the people and to the feare that enforced them not onely to shunne the bounds of the Mount but to runne backe to their owne Tents whereas doubtlesse they might with more praise lesse reproofe haue holden the bounds prefixed by the Lord then to haue fled from them afarre off Exod. 20 ver 18. Let not vs therefore seeke to be wiser then God or go about to set other bounds then he hath done For this is a sure rule the which we may approoue without feare of danger that the Lords bounds are sufficient for vs to keepe vs in euery good way This we see constantly practised by the Priests and people of Israel for rhe high Priest did keepe the bounds of the holiest place appointed vnto him the ordinary Priests the Tabernacle of the Congregation the people the Courts of the Lords house none of them for a supposed modesty restraining himselfe from the vttermost of the liberty giuen vnto him For the people doe not shunne the doore of the Tabernacle with their sacrifices nor the Priests the veyle of the inner Tabernacle with their daily seruice nor the high Priest the presence of the Mercyseat albeit they were all once driuen out of the Tabernacle and Temple also with feare of the glorious Maiesty of God which there appeared Exod. 20 34. Numb 16 42. 1 Kings 9 11. as the people of Israel were from the Mountaine And if the similitude pretended haue any force wee may argue from it with better consequence after this manner wheras the Israelites are commanded not to approch to the bounds of the Lords Mountaine to touch it vnder paine of death and therefore they for feare did flye farther off lest they should touch the Mountaine and die euen so whereas the people of God are by the Leuiticall law commanded not to approch to any of the kindred of their flesh therein specified to vncouer their nakednesse Leuit. 18 6 vnder the paine penalty of most greeuous punishments it shall be well and wisely done of vs so farre to flye from them that we do not so much as approch vnto them in any inordinate luste of minde but flye all occasions that may draw vs thereunto which course if Amnon had holden toward his sister Tamar he had not perished for presuming so farre within the bounds of the Leuiticall law For the approching neere to her in beholding her beauty and in desiring and enioying her company in place too priuate and inconuenient did draw him on to fulfill his loathsome lust whereof I see not how there could haue beene laide by the deuice of man any stronger barre thē the expresse limits of the Lords commandement which might haue sufficed vnto him may likewise to vs if any feare of God or of his iudgements be before our eyes if these cānot preuayle with vs what may bee hoped or surmised by any new prohibitions deuised by men in the degrees otherwise lawfull Obiect Againe it will be obiected that such marriages prooue vnfortunate and neuer succeed well but eyther parents or children or both repent of it when it is too late I answer this is a very weake reason Answer to argue from the successe and the euent to proue the lawfulnesse or vnlawfulnesse of any matter Ouid. epist 2. of which the very heathen saw the incongruity Thus do some prophane persons argue also against the mariage of the Ministers of the word because many of their children are loose and disobedient whereas though some proue otherwise then they should and their parents would yet do many thousands of their children and childrens children liue in obedience to God and man And by this reason might the mariage of any seuerall estate and degree of men be taxed as vnlawfull So if we cast our eyes vpon the mariages of many cousen germans we shall see thē liue in great vnity and amity in great loue and contentment betweene themselues and bring forth a plentifull encrease of an hopefull and godly issue As for those that doe ascribe the ill successe in families to such matches it is a plaine parologisme à non causa ad causam to note that to bee the cause of ill euent which is no cause at all And in some particulars where some of their children haue not proued in body or minde or in both as was expected as we see the like also in others so I could alledge other causes more to the purpose if I list to enter so farre or to handle this at large Thus do some make a mans profession of true religion and a good conscience to walke humbly before God the cause of his pouerty and decay in his temporall estate the preaching of the Gospel to be the cause of dearth and famine neuer obseruing how many persons haue prospered by seruing the Lord and how great peace and how long plenty and what store of blessings the Land hath enioyed for the plentifull and powerfull preaching of the truth among vs. Lastly it is obiected Obiectic◠that such marriages are many wayes offensiue and that we
be as a toy or trifle vnto vs yet at least let vs alwaies haue before vs the iudgement of God vpon our selues and be well assured that the wrongfull and vniust detaining of the Lords portion from the Lords Pastours shall bring such a curse vpon the rest of our substance that it shall be as the eares of corne that are blasted yea it shall kindle such a fire in the middest of our houses that it shall consume them with the timber thereof and the stones thereof The Lord hauing by the Prophet Malachi charged his people with spoiling him in tithes and offerings he addeth this in the next words Ye are cursed with a curse for ye haue spoiled me Mal. 3 9. euen this whole Nation The zeale that Dauid had for the house of GOD was very great so that he professeth it had euen eaten him vp Psal 69 and indeed he sheweth no lesse by his owne practise For when Araunah the Iebusite as a King in the willingnesse of spirit offered to giue to Dauid Oxen for burnt sacrifice and the threshing instruments for wood that he might build an altar and offer thereon he would not accept of it at his hands 2 Sam. 24 24. neither offer to the Lord his God that which cost him nothing as one esteeming in so doing the precious things of GOD light and of small account O how farre are these men from this heauenly affection of this holy seruant of God He accounted nothing too good to giue to God but they account it an happy turne if they might goe away scot-free and pay nothing at all toward the maintenance of the Ministery of the word It is strange to see how bountifull many are and euen prodigall that they care not what they waste and consume in following their owne pleasures pastimes and vanities of their corrupt hearts and yet how backward and pinching they are oftentimes for one halfepeny that is going from them and comming eyther toward the poore or toward the Minister But marke the secret and iust iudgement of God vpon them and tremble at it or rather feare him that inflicteth it and paieth them home in their owne kinde punisheth them proportionably according to their sinne for he detaineth his graces from them and sendeth them poore and leane soules that are ready to famish and perish through want of heauenly and spirituall food Two extremes touching the Ministers True it is there haue beene two extremes in the world both touching the estimation of their persons touching the compensation of their labours In former times the people did so highly account of them that they did sticke and cleaue too much to their persons and therefore Paul saith 1 Cor. 3 5 7. Who is Paul and who is Apollo but the Ministers by whom ye beleeued euen as the Lord gaue to euery man so then neither is he that planteth any thing neither he that watereth but God that gaue the increase but in our times there appeareth not such forwardnesse wherein they are contemned despised This is one extreme Likewise in former times they were ready to giue all and yet they thought al to be too little now they would willingly if they might take away all so that if some positiue lawes did not stay them and restraine them their consciences are so large How the Ministers are dealt withal that they would suffer them well enough to take the corne and feed the Minister with the straw they could be content to fill themselues with the Calues out of the stall and to eate the fattest of them and then to reserue the refuse for the Minister and to giue them the bones to gnaw vpon which they offer to their dogges and yet thinke that too good for them A goodly recompence for their great paines They are not ashamed to share the wool of the flocke among themselues and to cloathe themselues therewith and then to cast the tailes to their Teachers and to stoppe their mouthes with the dung and drauery that is good for nothing Thus are they affected toward religion and the promoting of the word and worship of God they care not though all rudenesse and barbarisme were among vs and the world were become a receptacle of all atheisme like a wildernesse ouergrowne with nettles bryars and all noysome weeds if so be they might get any aduantage by the ruine and ouerthrow of the Gospel In the late daies of superstition which many now liuing can yet remember the people generally were most bountifull to their sacrificing Masse-Priests who fed them with corne that is musty and mouldred or rather with huskes fitter for swine then for the seruants of God and yet they thought nothing too good for them nothing too much to bestow vpon them as the idolatrous Egyptians nourished their idolatrous Priests in the yeares of famine Gen. 47 Gen. 47 22. so that their Land was not set to sale hauing a portion assigned vnto them of Pharaoh and eating the portion which he gaue them Now our people are better taught yet they pay all duties and demands for the most part grudgingly and murmure at all things that go from themselues as if a man did cut a peece of flesh out of their sides or let them blood at the hart veine Then they had a zeale though not according to knowledge and a conscience though it were blinde now indeed by reason of the labours of the Ministers which stretch out their hands all the day long spend their strength among them they haue science but little or no conscience the Gospel would be welcome vnto them at least in word prouided that it do not any way displease them or disease them neither be costly or burdensome vnto thē otherwise if they must depart with any of their morsels they care not for it nor esteeme any thing of it nor will be ruled by it nor order their liues after it 33. Of Merari was the family of the Mahlites and the family of the Mushites these are the families of Merari 34. And those that were numbred of them according to the number of all the males from a moneth old and vpward were sixe thousand and two hundred 35 And the chiefe of the house of the families of Merari was Zuriel the sonne of Abihail these shall pitch on the side of the Tabernacle Northwards 36. And vnder the custody and charge of the sonnes of Merari shall be the boards of the Tabernacle and the barres thereof and the pillars thereof and the sockets thereof and all the vessels thereof and all that serueth thereto 37. And the pillars of the Court round about and their sockets and their pinnes and their cords 38. But those that encampe before the Tabernacle toward the East euen before the Tabernacle of the Congregation Eastward shall be Moses and Aaron and his sonnes keeping the charge of the Sanctuary for the charge of the children of Israel and the stranger that commeth nigh
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
and Aaron might learne together with all the people to put their trust in Gods promises made vnto them and to waite on him with patience The end therefore was not Gods satisfaction but their owne reformation and the peoples instruction And Dauid had many punishments that the mouths of the heathen might thereby be stopped who were likely to blaspheme God because of his sinne The truth is before forgiuenesse such iudgements are punishments of sinne but after forgiuenesse obtained August de peccâ—t merit remis lib 2. cap. 34. Origen in Gen. hom 16. they are the fights and exercises of the iust This is the difference betweene the afflictions of the faithfull and of the vnfaithful that which is to the iust the exercise of vertue is to the vniust the punishment of sinne That which is laid vpon vs after forgiuenesse in Christ is onely in respect of the time to come to weaken and weare away the power of sinne and in death vtterly to destroy it If any obiect that death is the wages of sinne and that yet it continueth after forgiuenesse I answer it is so indeed originalâ—y and naturally but to the faithfull it hath lost his sting the poison of it is taken away and turned into a medicine and is made the way to life and saluation Bern. in Cant. Serm. 26. That which was the gate of hell is made an entry to the kingdome of heauen Thus we see that the Popish satisfaction is weakely grounded and the gainefull fire of purgatory standing vpon the rotten and ruinous pillar of satifaction is vtterly quenched that though the Iesuites and their instruments labor to blow the bellows to kindle it againe yet they are not able to put any sparke of heat into it When the sinne is forgiuen the punishment is also remitted For this is a certain doctrine that when God pardoneth sinne he also remitteth the punishment For first the fault the punishment are relatiues which stand together and fall together admit of the one you yeeld the other take away the one you ouerthrow the other Againe when God doth not remit the fault he doth retaine the punishment who can deny this therfore on the contrary when he forgiueth the fault he doth not retaine the punishment The fault is a greater matter then the punishment if then God forgiue the fault which is the greater it may not seeme strange that he should forgiue that which is lesser and onely depending vpon the fault Besides when once a debt is discharged it were extreme wrong and iniustice to require the payment thereof againe but sinnes are debts Matth. 6.12 The obligation standing against vs is cancelled and the creditour is fully satisfied how then should we feare any arrest or imprisonment who shall sue vs or who can lay any thing to our charge In a ciuill court he were a very corrupt iudge who hauing acquitted cleared a man that stood as guilty from al offence would notwithstanding giue sentence that he shold be executed for this were as much as to pardon the theft and to hang the theefe They that are iustified by faith are at peace with God Rom. 5.1 and there is no condemnation to them that are in Christ Iesus Rom. 8.1 When God forgiueth the sinnes and transgressions of the penitent he remembreth them no more Ier. 31.34 hee blotteth them out of his sight he setteth them as farre from vs as the East is from the West Psal 103 he scattereth them as a cloud and casteth them into the bottom of the Sea The meaning of the words Mic. 7.19 But touching the pardon mentioned in this place the answer of God is to be referred to the prayer of Moses is proportioned out according to his request He desired that God would not vtterly root out that whole people as one man according as he had threatned his prayer is granted and God declareth that hee had pardoned them not absolutely but according to his word he requested they might not vtterly be destroyed he receiueth answer they shall not vtterly be destroyed And concerning satisfaction to God for our sinnes by our selues it is more then we are able to make it cost more to redeeme a soule and to pay a price sufficient for it For to satisfie is to yeeld a sufficient recompence to God for the transgressions that we haue committed against him This Christ our redeemer is onely able to doe and his satifaction is all sufficient Obiect But they tel vs that mans satisfaction is not a supplying of any want in Christs satisfaction Answer but an applycation of it to vs. A most foolish and witlesse conceit For when a man hath a medicine fully sufficient and auaileable for the curing and healing of a wound what needeth another medicine for the healing the same wound which he must apply and lay to the former medicine to make it good is not this applycation needlesse And if a surety vndertaking for vs hath discharged our debts it is very ridiculous to suppose that we must pay the debt againe that so our sureties payment may stand in effect We reade of the satisfaction that Christ hath made and we beleeue it but of a satisfaction applying his satisfaction we reade not and therfore we beleeue not which is no better then a cloake to couer their shame and soundeth harsh to the eare of reason it selfe But to passe ouer these things let vs consider the sentence pronounced against these men that all of them should die in the wildernes as they had all broken out into open wickednesse The doctrine Doctrinâ— sinne generally entertained bringeth a generall destruction Where 〈◊〉 is generaâ— entertainâ— it bringeâ— a generaâ— destructiâ— Gen. 6.5 〈◊〉 7.17 and 20 and 15 24 25. Deâ— 9.4 Iosh 〈◊〉 21. Hos 4. 3. Ze. 1 1â— when it is once come to the height in the maner and measure it causeth destruction to come vpon such persons The reasons follow This is agreeable to the course of Gods iustice that his iudgements may be answerable to the sinne A generall sinne deserueth a general plague Secondly as sinnes are resembled to sicknesses so punishments are to medicines which must be fitted to the diseases and not to a part thereof Reas 1 Now if vniuersall and spreading sins should not haue vniuersall spreading iudgments brought vpon them the plaster should be lesse then the wound the remedy much weaker then the disease The vses remaine First seeing God giueth sentence to bring Vse 1 desolation vpon this people for their common sinnes we haue great cause to feare that the day of our desolation and iudgement cannot be farre off For seeing it hath beene already prooued that we are growne a cold and carelesse people a lukewarme Church neither hote nor cold seeing wee are growne to the height of wickednesse Deut. 19 and haue added sinne to sinne as it were drunkennesse vnto thirst what can be expected in the next
and fals past let vs cal to minde the remeÌ„brance of Gods mercies past and rest in them as in a Sanctuary or place of refuge against all the stormes that Satan raiseth and the floods that hee sendeth to sinke our soule in the gaping gulfe of hellish despaire So long as God bestoweth vpon vs one drop of mercy let vs neuer doubt of his great goodnes to be continued toward vs and to dwell in vs for euer Wherefore the Apostle Paul saith We reioyce in tribulation Rom 5 3â—â— knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. This is an excellent notable vertue to be throughly acquainted with Gods prouidence dealing toward vs wrought in vs by patience to haue experience of his continuall eye watching ouer his Now we can say to our endles comfort in this manner God hath kept mee from many dangers he hath blessed mee with many graces he hath assisted me against many enemies I will therefore still trust in him and depend vpon him thus one benefit draweth on another From this experience we haue a certaine hope of his mercies to be continued toward vs and are assured of the truth constancy of Gods promises and of his good wil toward vs so that in all tribulations and afflictions we must consider with our selues the former benefits of God and from them gather new hope of the continuance thereof whose mercy is a Fountaine that neuer can be dry but springeth vp to euerlasting life and as a Tree that is alwayes greene and yeeldeth the sauory fruites of righteousnesse Thirdly this Doctrine teacheth a notable Vse 3 difference between God and man in bestowing of benefits We see men are soone weary of their liberality cannot abide continuall beggers It is not so with the Lord our God rich in mercy aboundant in kindnesse and plentifull in redemption toward all that call vpon him The more bold wee are in asking the more bountifull he is in granting It is a common thing in the richer sort to checke a man for often crauing and to vpbraid and reproch the poore with those things they haue bestowed vpon them as when they say Why do you alwayes come to me and beg of me I haue giuen you this and that at this time and at that time in such and such a place aske no more of me for if you doe you shall go without Thus do men reproue and reproch for often demanding But see the different dealing of God to our endles comfort vnto the faithfull be doth neuer vpbraid his benefits he is not vnwilling to grant he refuseth no mans person he giueth liberally and bountifully to all that come vnto him This is also a singular comfort to the weake conscience and afflicted soule wheÌ„ he is tempted to reason thus Will God heare me or respect me Will he shew his louing countenance toward me a greeuous sinner a miserable and wretched sinner a silly and simple soule Aske boldly of him he reprocheth none as the Apostle Iames teacheth chap. 1 5 6. If any of you want wisedome let him aske of God who giueth to all men liberally reprocheth no man and it shall be giuen him The oftner we aske the better we are accepted The more we do desire the more alwayes we doe obtaine He chargeth vs to call vpon him in the day of trouble and assureth vs of our deliuerance Psal 50 15. He would haue all come to him that are heauy laden with promise to be refreshed and eased This is a notable encouragement to all persons to flye vnto God not to runne to Saints or Angels which neyther can heare vs nor giue any gifts vnto men Let vs alwayes be ready to craue of him praise him for his mercies receiued seeing they assure more vnto vs as we see the Apostle doth who hauing experience that God had deliuered him and gathering from thence that God would deliuer him breaketh foorth into this thankesgiuing To whom bee praise for euer and euer Amen 2 Tim. 2 18. Lastly let vs not stand in feare of any enemies Vse 4 that rise vp against vs and conspire to hinder the peace of the Church and stop the passage of the Gospel when God beginneth to take the cause of his people into his owne hand and smiteth any of his enemies on the iaw-bone the rest are reserued to the like destruction For wherefore doth God punish his aduersaries and enter into iudgement with them Wherfore doth he visite them strike them downe with his right hand Is it onely to take vengeance on their sinnes to shew his iustice in their confusion No it serueth for the comfort and consolation of his seruants that howsoeuer God be patient yet in the end they shall not escape This did Ioshua the Captain of the Lords hoast teach the people and men of warre chap. 10 24 25 when they had brought out those Kings vnto Ioshua which they had taken he called for al the men of Israel and said vnto the chiefe of the men of warre which went with him Come neere set your feet vpon the neckes of those Kings and they came neere and sâ—t their feet vpon their necks And Ioshua saide vnto them Feare not nor bee faint hearted but be strong and of a good courageâ— for thus wil the Lord do to all your enemies against whom ye fight Where we see that as God destroyeth not all the enemies of his Church at once but singleth out some that the rest might haue a time of repentance so if the rest despise the riches of his bâ—untifulnes patience and long-suffering Not knowing that the bountifulnesse of God leadeth them to repentance Ro. 2 4 they shall be bound vp in the same bundle and be cast into the fire as the Tree that being spared brought forth no fruite The Lord saide vnto Moses Feare him not for I haue deliuered him into thine hand and all his people and his Land This King of Bashan was a strong and dreadfull enemy descended as we haue shewed of the race of the Gyants mighty in body fearefull to behold terrible to the Israelites as may appeare by the comfort ministred vnto them For God neuer exalteth and raiseth vp in vaine he neuer willeth any to cast off feare where no feare is From hence we learne Doctrine The enemies of the church are not to bee feared That the enemies of the Church are not to be feared Howsoeuer such as set themselues against the people of God be many mighty growing in strength excelling in malice raging with cruelty yet must not Gods seruants bee fearefull and distrustfull by dreading the power of men but alwayes relye vpon God keeping faith and a good conscience depending vpon him in life and death Thus did the Lord strengthen the feeble hart of Hezekiah
when Rabshakeh with his bold and blasphemous mouth had â—ailed vpon the strength of Israel and had proudly threatened the King and his people that they should be compelled to eate their own dung and to drinke their owne water Be not afraid of the words which thou hast heard behold I will send a blâ—st vpon him and he shall heare a noise returne to his owne Land and I will cause him to fall by the sword in his owne Land Esay 37 6 7. And afterward chap. 43.1 5 when the people of God were greeuously oppressed by their bitter and bloody enemies so that they were robbed spoyled snared thrust and throwne into Dungeons fettred in prison-houses and euery way euilly entreated he speaketh vnto them on this manner Thus saith the Lord that created thee O Iacob and he that formed thee O Israel feare not for I haue redeemed thee I haue called thee by name thou art mine feare not for I am with thee So Christ forewarning his Disciples what entertainment they should finde in the world Mat. 10 26 28 and how hardly they should be tryed as to be betrayed hated persecuted imprisoned scourged railed vpon and in the end brought to their end hee prepareth them to this duty and repeateth it oftentimes Feare them not And the Apostle Paul after he had earnestly instructed the Philippians to grow in all graces to leade their conuersation worthy the Gospel of Christ he remembreth theÌ„ of this point In nothing feare your aduersaries Phil. 1 18 Answerable to these precepts are the worthy practises of the faithfull Hereunto cometh the example of Moses Heb 11 Exod. 11 8. 27 when he led the people of Israel out of Egypt notwithstanding the threatenings and bloudy words of Pharaoh he feared not the fiercenesse of the King but endured a constant maintainer of the Church of God ceassed not to encourage the people agaâ—â—â—â— their enemies whose hearts failed and qâ—â—â—led when they were pursued and ouertaken by the Egyptians Likewise the three seruants of God beeing threatned by that great Tyrant Nebuchadnezzor to be cast into the fiery Furnace were not daunted or feared by his high power fierce displeasure but answered him We are not carefull to answer thee in this matter Dan. 4 15. This appeareth at sundry times vpon sundry occasions in Dauid wheÌ„ he waxeth bold and couragious in the Spirit saith I will not be afraid for ten thousand of the people that should beset me round about Psal 3 6. Reason 1 The reasons follow First God is with his people If he be with them shall we feare any to be against them If we haue a protection from the Prince shall we feare the face of the subiect If the Lyon fight for vs shal we feare the flye or the worme that are weak in strength This is the reason vrged by the Lord in the Prophet Feare not for I am with thee Esay 43 5. Now God is with vs by his power and prouidence If we consider these things that are in God as his generall speciall prouidence which guideth and ouer-ruleth all things for the glory of his Name and the benefit of his children the holy meditation hereof ought to remoue from vs all distracting and distrustfull feare When Christ had disswaded his Disciples from the feare of men he saith Are not two Sparrowes sold for a farthing and one of them shall not fall to the ground without your Father Yea the haires of your head are numbred Math. 10 29 30. And indeed the cause why in trouble we faint and faile for feare of men whose breath is in their nostrils and whose malice is limited is because we distrust Gods promises and prouidence which is indeed a fearefull sinne Againe if we consider that God is with vs by his power which being endlesse infinite is able to redresse represse the greatest tyrant and tyrany in the world we shall finde nothing more auaileable to keepe vs from the excessiue feare of weake man seeing he can restraine them when it pleaseth him This the three seruants of God acknowledge in their danger Behold our God whom we serue is able to deliuer vs from the fiery Furnace and he will deliuer vs out of thine hand O King Dan. 3 13. Againe let vs haue our conuersation without Reason 2 feare in regard of the persecuters themselues and the power which they haue For consider the difference betweene that which God can do and that which man can do The most vile and cruell tyrant that breatheth out threatnings and slaughter against the Saints when he hath done his worst and raged to the vtmost when he hath disgorged al his malice and quenched his thirst in bloud can goe no further but to kill the body but God can goe further who hath the keyes of hell and death Nay these enemies cannot so much as kill the body or touch the skin with all their power without the will of God as our Sauiour speaketh to Pilate when he boasted of an absolute power in his owne hands to binde or loose to crucifie or to absolue Thou couldst haue no power at all against mee except it were giuen thee from aboue Iohn 19 10 11. This is that reason which Christ himselfe expresseth Mat. 10 28. Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Thirdly the enemies shall be destroyed Reason 3 They fight against God they fight against his people therefore they cannot prosper True it is they may for a time preuaile and proceed in their euill enterprizes and God may for a season vse them as his Rod to try the faith of his children but when he hath vsed them as instruments to bring his iudgements to passe they shall preuaile no longer This consideration serued to encourage the people of Israel when Pharaohs hoast pressed vpon them and marched toward them Feare not stand still behold the saluation of the Lord which he will shew to you this day for the Egiptians which yee haue seene this day ye shall neuer see them againe the Lord shall fight for you therefore holde you your peace Exod. 14 13 14. The vses remaine to be stood vpon First this teacheth that the childe of God must be Vse 1 a man of valour and courage and as a mighty man of warre not to be daunted with any terrour to forsake his faith a good conscience but such an one as is able by the fortitude power of Christ to vndergo all tryals to ouer-stride al dangers to ouercome al enemies and to triumph ouer all things that oppose themselues against their peace So then the godly whose faith ouercommeth the world are not onely souldiers but valiant souldiers 1 Iohn 5 and victorious conquerors The Apostle hauing commended Moses that he forsooke Egypt feared not the fiercenesse of the King addeth this
frozen harts and shew themselues vnworthy of so great mercy Vse 2 Secondly it sheweth vs that it is vnpossible for all the tyrants and enemies vnder heauen to prolong the time for the further vexation of Gods people when God hath determined the release and appointed the end of their troubles All the creatures of God shall helpe them and worke for them yea hasten the purpose and counsell of God This appeared very notably in the deliuerance of Israel out of Egypt When the time of foure hundred yeares which God had appointed were expired albeit the King and his people had concluded to detaine them in bondage they were by the ouer-ruling hand of God moued to thrust them out of the land Exod 12 33 and 14 22. yea euen to hyre them at a great price to depart giuing them iewels of siluer and gold and casting vpon them the most precious things that were in their possession Pharaoh and his people forced them out of the land in hast and whē they were hardned to follow after them to bring them backe againe the winde wrought for them the sea gaue them passage and GOD that ruleth both winde and sea drowned their enemies The time of deliuerance was come and who could hinder or deferre it The like wee see in the bringing of this people out of captiuity and bondage in Babylon nothing seemed more vnlikely or vnpossible vnto the Saints themselues for when the proclamation for the returne of the people was published Psal 126 1 2. the wonderfulnesse of the deliuerance seemed so great and incomprehensible that they could hardly perswade themselues of the truth thereof vntill they saw the Gentiles speake of it and helpe them forward with ayd toward theyr country This serueth greatly to comfort and cheare vp the hearts of the faithfull that seeing God will giue rest vnto his beloued people vaine are the practises of the enemies althogh they band themselues together as Herod Pontius Pilate and the high Priests did in the dayes of Christ yet we haue assurance of deliuerance they shall not alwayes preuaile the people of God shall be preserued and all shall work for the best for their owne safety Thirdly this must teach vs in the time of Vse 3 our distresses while wee lye vnder the Crosse to relye vpon God whatsoeuer troubles and tentations arise although we should come to the gates of the graue and passe by the doore of death we must lift vp our heads knowing that our deliuerance draweth nere This then serueth to worke patience in the seruants of God and to teach vs to waite vpon him vntill the time of rest and refreshing come from the presence of God for surely it will come as the Prophet Habbakkuk teacheth chapt 2. verse 3. The vision is yet for an appointed time but at the last it shall speake and not lye though it tarry waite for it shall surely come and shall not stay So when the Angel had limited the time of the desolation of the holy people and of the deliuerance of the Church he pronounceth him blessed that waiteth vntill that time Dan. chap. 12. verses 11 12. And when the soules of them that were killed for the Word and the Testimony which they had maintained cryed out with a lowde voyce from vnderneath the Altar How long Lord which art holy and true Dooest not thou iudge and auenge our bloud on them that dwell on the earth An answer was giuen vnto them That they should rest for a little season vntill the number of their Brethren were fulfilled Reuel chap. 6. verse 10. This the Prophet Dauid sheweth to haue beene his practice earnestly waiting vppon the Lord for helpe and deliuerance out of all his troubles and dangers as Psalme 123 verses 1 2. I lifte vp mine eyes vnto thee which dwellest in the heauens Behold euen as the eyes of seruants looke vnto the hand of their masters and as the eyes of a maid vnto the hand of her mistris so our eyes waite vpon the Lord our God vntill he haue mercy vpon vs. Great are our feares and troubles and many bee our infirmities it behooueth vs greatly therefore to cleaue vnto the liuing God without separation and euermore continue our trust in him and to poure out our meditations and prayers before him vntill such time as hee graciously looke vpon vs and grant our petitions yea it is our dutie whensoeuer we perceiue the time of our deliuerance to approach or to be expired or any signes and tokens thereof as the sprouting of the Figge-tree to appeare and to bee offered vnto vs from GOD it is our duty I say to raise vp our faith and to intreat God to bring his purpose to passe and to make good the words of his owne mouth When Daniel by reading the Prophets of God knew that the number of yeares appointed for the desolation of Ierusalem was expired he turned his face to the Lord with prayer Daniel 9 2. in fasting in weeping in sackcloth and ashes Vse 4 Lastly it is the duty of all such as lye not vnder the crosse to commend the common cause of their brethren to God Hath God giuen vs rest on euery side Do we liue in ease sitting vnder our Vines and Figge-trees enioying peace and liberty vnder a gracious Prince Do we enioy health and wealth and taste not of the bitter cup of affliction that others drinke of It is required of vs not to forget the affliction of Ioseph but to be mindfull of the miseries of other parts of the Church and to haue a fellow-feeling of their sorrows as that we be thereby prouoked to call vpon God for them This the Apostle vrgeth the Church of the Corinthians to thinke vpon 2 Corinthians chap. 1. verse 7 that they being partakers of the suffering of the Saints may also be partakers of the consolation This is a duty needfull to be learned and considered Wee know not what troubles may fall vpon our selues There is nothing that happeneth vnto any of our brethren but it may fall vpon our owne heads Let vs therefore call vpon God for others and remember them that are in trouble Heb. 13 2. as if we were troubled with them that so we may haue the benefit of other mens prayers be deliuered when wee fall into troubles It is therefore a duty that we owe to God and our brethren being touched with a respect of his commandement of their misery His commandement should compell vs their miserie should mooue vs not to be forgetfull of their condition And from hence we should haue a double meditation First it is our parts to praise the name of the Lord when hee giueth to our brethren or to vs any share of this outward prosperity and manifesteth his loue vnto vs by deliuering our soules from death our eyes from teares and our feete from falling Psalme 116 8.14 When he causeth our houses to be inhabited our streets to bee replenished our
Citties to be stored and great concourse of people to be assembled it shold moue vs to render thankes to God to pay our vowes in the presence of all his people and to craue the continuance of his goodnesse vpon vs. This is it which the Prophet acknowledgeth Psal 116 12 13 saying What shall I render vnto the Lord for all his benefites towardes me I will take the cup of saluation and call vpon the name of the Lord So the Prophet setting downe the behauiour of the people what it shall be being deliuered from captiuity sheweth that they shall say in that day O Lord I will praise thee though thou wast angry with me thy wrath is turned away and thou comfortest me Behold God is my strength and song he also is become my saluation Esay 12 1 2. Let this be our practise when we haue tasted of his mercy and haue receiued any deliuerance from him out of our afflictions Secondly we ought from hence to consider the peace and rest that God hath reserued for vs in the life to come For they are but a shadow of that comfort which wee shall feele in the kingdome of heauen This is that which the Apostle concludeth from the rest in the land of Canaan that there remaineth a rest for the people of God to wit in the kingdom of heauen Heb. 4 9. For euen as the punishments and plagues that befall the vngodly which the Lord raineth downe vpon their heads are as the messengers of death and the fore-runners of destruction and giue vnto them a tast of the paines and torments of hell so the blessings bestowed vpon the godly are as the first fruites of all their comfort Rom 8 23. The first fruites which the Israelites vnder the law offered to God gaue hope and assurance vnto them to enioy the rest of the increase so the faithfull hauing a feeling of the gifts giuen vnto them and receiuing them as assured pledges and tokens of the fauour and loue of God towardes them in this life do gather hope to haue the heauenly inheritance in time to come For if God be so gracious and mercifull vnto vs in these dayes of our pilgrimage doubtlesse hee reserueth greater mercies for vs in the life to come when we shal possesse euerlasting ioyes which no man shall take from vs which neyther the eie hath seen nor the eare hath heard nor the heart can conceiue when we shall really inherit that which now by hope we wait for with much patience 1. Cor. 2 9. V. 18. A Star shal come out of Iacob a Scepter shall rise out of Israel and shall smite the coasts of Moab and shall destroy all them that are behinde And Edom shall be possessed Seir shall be a possessioÌ„ to their enemies for Israel shal do valiantly We haue heard before that the purpose of Balak and Balaam was onely to curse the people of God Heere we may see vpon whom the curse lighteth and falleth Wherein see how differing the wayes and thoughts of God are from the purposes and pretences of men The King of Moab intended a curse against Israel and a blessing vpon himselfe in both which he is disappointed For as Balaam before pronounced a blessing vpon Israel so in this place hee denounceth a curse to come vpon Moab When the King perceiued the continuance of Balaams blessings to follow Israel Numb 23 25. he bad him in choller and indignation neyther blesse nor curse he would haue taken it for a blessing if Balaam would haue held his peace said nothing But he cannot finde this nothing at his hands for hee proceedeth now to deliuer sundry curses against the Moabites as before he had deliuered sundry blessings to come vpon the Israelites And hereby is notably verified the saying of the Prophet Psal 109 17 18. As hee loued cursing so shall it come to him and as he loued not blessing so shall it be farre from him as he cloathed himselfe with cursing like a raiment so shall it come into his bowels like water and like oyle into his bones We haue heard already how these things were performed when God raysed vp Dauid out of the loynes of Iacob who smote the Tabernacles of Moab and made the Curtaines of Edome to tremble But these things howsoeuer temporally fulfilled in Dauid and Salomon haue spiritually and for euer their accomplishment and consummation in Christ Iesus he is a King for euer and hath an euerlastaing kingdome albeit not of this world Therefore the Apostle saith This man after he had offered one sacrifice for sinne sitteth for euer at the right hand of God and from henceforth tarrieth till his enemies be made his footstoole Hebr. 10 22 23. Hee is the true star that shineth to euerlasting life heere spoken of and the Scepter of his kingdome is a Scepter of righteousnesse Hee shall be Ruler in the midst of his enemies Psalm 110 2 and 45 6. Hence it is that the Prophet Malichi calleth him the Sunne of righteousnesse the brightest of all the stars that shine in the Firmament and from which all the rest borrow and receiue their light when he saith Vnto you that feare my Name shall the Sunne of righteousnesse arise and health shall be vnder his wings c. Mal. 4 2. Thus Christ speaketh of himselfe in many places Iohn 8 12. I am the light of the world hee that followeth mee shall not walke in darknes but haue that light of life Thus Iohn witnesseth chap. 1 5 9. This was that true light which lighteth euery man that commeth into the world So Zachary calleth him The Day-spring from on high that hath visited vs Luke 1 78. And the Apostle Peter The Day-starre that ariseth in our hearts 2 Pet. 1 19. Likewise in the last chapter of the Reuelation verse 16. he saith Reuel 2 28. I am the roote and generation of Dauid and the bright morning Starre Now as he is the Starre of Iacob to giue them light so he is the King of Iacob to rule them through whom they shall do valiantly and bee enabled to ouercome their enemies Heereby we learne that the Church through Christ Doctrine The 〈◊〉 shall tâ—â—â— ouer alâ— the â—nemies or their peace hath victory ouer spirituall enemies The elect in Christ shall subdue and triumph ouer all the enemies of theyr peace and saluation both wicked meÌ„ and reprobate angels yea shall in Christ haue power ouer all the world This promise was made from the beginning vnto mankinde and vttered by the mouth of God Gen. 3 15. That the seed of the woman should breake the serpents head which belongeth both to Christ and vnto his members For the souereigne power of Christ is not giuen to the creature but the ftuite and benefite thereof is giuen to the elect and that two wayes first he maketh all his members partakers of part of his glory in heauen whereas the whole world besides lying in wickednesse is condemned in