holden to be ominous And in another place hee sheweth Rom. quest 25 that they held the morrowes after the Calends Nones and Ides dismall and disastrous dayes eyther to set forward vpon any iourney and voyage or to march with an army into the field It is not worth the labour to spend time to rehearse the folly of our sottish Prognosticators that in euery moneth tell vs which are good dayes and which are euill dayes and set downe particular predictions what shall befall vs and how we shall prosper or not prosper and yet themselues cannot tell what shall happen to themselues I remember a pleasant story Eros de lingua reported by Erasmus in the reigne of Henry the seuenth a wise and iudicious Prince of a certaine wizard who would needs be accounted as a Prophet and able to foretell things to come hee prophesied at a time of the Kings death that he should dye that yeare The king hearing of his Prophesie withall laughing at his folly sent for him as if he meant to take notice of his deepe and profound skill and to reward him highly and when he was come into his presence he asked him whether hee had any knowledge of things to come and could tell what should come to passe heereafter he answered he had great skill that way The king demanded of him whether he knew where he shold be those holy dayes that were at hand for this fell out not long before the feast of the Natiuity he answered No Why then quoth the king I perceiue thou hast no skill at all and knowest not so much as I doe for I know where thou shalt be how long and withall willed his seruants to carry him presently to the Tower and after a while hauing made himselfe merry and derided the folly of that wise foole he dismissed him which was more fauour then he deserued This practise of propheticall diuinations and predictions is meere Gentilisme and great pitty it is once suffered among vs Christians to make some dayes lucky and some vnlucky some fortunate and some vnfortunate whereof wee see the practise in the booke of Ester chapter the third verse seuenth They cast Pur that is the lot before Haman from day to day from Moneth to moneth to the twelfth Moneth Howbeit we see how he was deceyued and the enchanters vpon whom he builded and in whō he trusted like to the Papists who long looked for the yeare 88 of which they hadde many Astrologicall predictions and trusted in it no lesse then in the Oracle of Apollo howbeit they were maruailously in a manner miraculously defeated and disappointed and therefore one saith well D. Fulk preface before the Rhē Testam Octogefimus octanus mirabilis annus Clade papistarum faustus vbique pijs But if we be the true seruants of God our wayes shall prosper Psal 1 3 and it shall go well with vs if we make the word our study and meditation Iosh 1 8 if not let the times be what they will and prognosticate what lucke as they call it soeuer they can yet nothing shal prosper or do vs good whatsoeuer we imagine to the contrary Thirdly the consideration of the feast of Vse 3 the New Moones did put them and doth put vs in minde that we should be new creatures and walke in newnesse of life by the holy Ghost regenerating vs as the Apostle saith 2. Cor. 5 17. If any man be in Christ he is a new creature olde things are past away behold all things are made new Hence it is that we are so oftentimes warned in the Scripture that wee must be renewed in the spirit of our mindes Rom. 12 2. Eph. 4 23. that wee must put on the new man which after God is created in righteousnesse and true holinesse Eph. 4 24 and must put off concerning the former conuersation the olde man which is corrupt according to the deceiueable lusts verse 22. As then the Moone which ruleth the moneth changeth and reneweth the light so should we be changed not in substance of the body but in quality and that in euery part euen in the whole man forasmuch as we are altogether corrupt Now this that must be changed Why our corruption is called the old man is called the old man first because it is in time before regeneration first we are carnall then spirituall first the first Adam then the second Adam hath place in vs first we are borne then we are borne againe Iohn 3. Secondly because as age maketh loathsome and deformed so this maketh vs full of spots and wrinkles before such time as wee taste of the renewing power of God Thirdly because it draweth neere to death for as old age bringeth downe to the graue so doth the olde man draw vs to destruction of soule and body which is the second death This old man therefore must be cleane cast off or else it shall not profite vs for wee must deny our selues and crucifie our sinfull lustes wee must kill and mortifie our vaine desires as Abraham would haue killed his sonne but wee must go farther for wee must after a sort kill our selues cast off the things that are most deare vnto vs though they should bee as our right hand or as our right eye Math. 5. And we must so cast off the old man that no remnant of him cleaue or sticke vnto vs we should put it off not as if we were loth or vnwilling to leaue it but cast it away with a purpose neuer to take it vp or to put it on againe no nor once touch the same but to account it as a menstruous cloth lest we be like to the dogge that returneth to his vomite or to the sowe that was washed and by and by walloweth in the myre or to the Crocodile that layeth aside her poyson but taketh it vp againe On the other side we must put on the new man called new because nothing auayleth without this Gal. 5 6. Againe it is wrought in vs in the second place for we are first old before we are new for this is the latter birth Lastly because it is strong to do the will of GOD as young men are lusty and able to doe the businesse of this life with great alacrity and actiuity Lastly we must remember that it is not enough Vse 4 to serue God outwardly and to keepe the bare ceremony except we ioyne thereunto the seruice of the heart And if the Iewes had resorted diligently euery first day of the moneth to the seruice of God in the Tabernacle or the Temple yet what could it auayle them if theyr hearts were vncleane theyr hands stained with cruelty Therefore the Prophet saith The new Moones and Sabbaths the calling of assemblies I cannot away with it is iniquity your new Moones and your appointed feasts my soule hateth they are a trouble vnto mee I am weary to beare them Esay 1 13 14. The Iewes regarded no more
and 3 6. 2 King 13 14. Neh. 2 5 Ester 5 4 8. 2 Sa. 24 3. 1 Sam. 25 24 c. Thus haue Gods children by the light of the word and the vngodly by the light of nature performed this duty And no maruell because superiours beare Gods image to inferiours are to them not by mans inuention or vsurpation but by the ordinance of God in Gods stead as Moses made Ruler and Gouernor was to Aaron Exod. 4 16. He shall be to thee in stead of a mouth and thou shalt be to him in stead of God Againe we haue the expresse law commandement of God binding the consciences of al Exod. 20 12. Psalm 82 6. Lastly they are sâ—t ouer inferiours not for their owne glory but for their good 1 Tim. 2 2. Rom. 13 4. He is the Minister of God to thee for good Vse 1 This principle offereth these vses first a reproofe of those that are so farre from yeelding them reuerence that they reiect their authority and cast off their yoke froÌ„ their necks they mutter at theÌ„ their commandements they reuile them and vse vnreuerent speaches to them and of them both before their faces and behind their backes which ought not to be Hence it is that Moses saith Exod. 22 28. Thou shalt not reuile the Gods nor curse the Ruler of thy people And Eccl. 10 20. Curse not the king no not in thy thought and curse not the rich in thy bed-chamber c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe Tit. 2 9. It falleth out for the most part that they haue least honour at their hands of whom they ought to haue greatest Fathers and masters haue many times more honour out of their owne doores then they haue within them of other mens seruants and children then they haue of their owne For as Christ saith A Prophet is not without honour but in his owne country among his owne kinne and in his owne house so is it for the most part with all parents and masters Mark 6 4. Secondly if this duty be to be performed vnto men much more must we hold it to bee due vnto God If reuerence and obedience be due to mortall men who haue the image of God vpon them and that darkly obscurely how much more may God iustly chalenge these duties who hath giuen power and authority vnto men Iohn 19 11. Hence it is that God saith by the Prophet If I bee a father where is mine honour and if I be a master where is my feare Mal. 1 6 8. If ye offer the lame and the sicke is it not euill Offer it now vnto thy Gouernour will he be pleased with thee or accept thy person Numb 12 verse 14 Heb. 12 verses 9 10. Lastly it belongeth to all superiours so to carry themselues that they may procure and deserue reuerence do not iustly bring contempt vpon themselues For this cause doth Paul teach Timothy to flye youthfull lusts 2 Tim. 2 22 and to beware that he giue not occasioÌ„ to make others despise his youth 1 Tim. 4 12. which he shall do if he be an example to the beleeuers in word in conuersation in charity in spirit in faith and in purity Forbid them Heere we see what Ioshua would haue Moses do he counselleth him to restraine them A young man young counsell The Doctrine from hence is Doctrine Young men are ordinarily rash in iudging of others that young men are commonly and ordinarily rash in iudging others yea more rash then elder men consequently more apt to iudge amisse and to giue euill counsell sentence of such things as are well done Such were Rehoboams green heads they gaue greene counsell and such as cost him the losse of the greatest part of his kingdome 1 Kings 12 verses 8 13 14. Grauity and sobriety are commended in elder men Titus 2 1 2. but young men follow the vanity of their young yeares Eccl. 11 9 10. The reasons are plaine First age yeares Reason 1 bring experience and ripenesse of iudgment and so wisedome Youth is as greene timber age as that which is seasoned Iob 32 7. I said Daies should speake and multitude of yeares should teach wisedome Againe their affections being hotter and stronger are more vnconstant and vnbrideled ready to runne into extremities as vntamed heiffers not vsed to the yoke Lastly they put farre from them the euill day they thinke themselues priuiledged by their age and make account they haue time enough hereafter to enter into better courses They liue for the most part as if they had made a couenant with death and with hell and are lesse carefull to be kept and guided within the compasse of Gods lawes Forasmuch as sentence is not executed speedily against an euill worke Eccl. 8 11. their hearts are fully set in them to do euill The vses First this teacheth vs not to rest Vse 1 in the iudgement nor to follow the counsell of yong men except they haue old mens gifts and graces in them For touching gifts it is true which Elihu testifieth Iob 32 9. Great men are not alwaies wise neither do the aged vnderstand iudgement Old men may be yong in gifts and young men may bee old in gifts Secondly let young men suffer their elders to speake before them especially in censuring things that are strange It is a point of wisedome for all especially for young men to suspect their owne iudgement and sentence concerning others their persons their gifts and their actions Thirdly it reproueth those that set vp in the Church promote to the office of teaching such as are young in yeares and gifts and not yet seasoned to build vp others but are light wanton rash not graue discreete and sober Adde vnto these such as aduance those that are planted newly conuerted to the truth of the Gospel before there be sufficient triall made of the soundnesse of their religion and the sincerity of their conuersation Paul teacheth Timothy that the Minister must not be a nouice or one newly come to the faith 1 Tim. 3 6. lest beeing lifted vp with pride he fall into the condemnation of the diuell It is a fault among vs that we many times giue too easie accesse to the Pulpit to such as beare themselues as conuerts among vs I meane such as haue beene fugitiues and forsaken our Church and returne home againe oftentimes worse then they went out and liue scandalously to the dishonour of God and the offence of many Such ought to bee thoroughly tried and proued let them liue in the place of common christians before they bee trusted with the place of Captaines and let them thereby purchase to themselues a good degree to farther promotion Lastly seeing rashnesse and vnaduisednesse are specially incident to youth let them learn to season their yeares with the word of God
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
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
destruction are fearfull to all men to take heed that we abuse not the patience of God by liuing in knowne sin and flattering our selues in it lest we be swept away sodainly Manie men are oftentimes praying and desiring God to keepe them from sodain death they would by no meanes dye sodainly yet these men by abusing the patience of God and continuing in sinne do take the direct way and course to bring sodaine death and destruction vppon themselues It is a manifest token of a plaine and ranke hypocrite to craue to be kept from sodaine death and in the meane season to doe nothing but practise and commit sinne with greedinesse Certainly he that thus prayeth doth it for no other end but because he is desirous to liue longer to commit euill He is afraide to come to an account and yet he wold liue longer to make his account greater and more fearefull Would we not therefore be sodainly destroyed Wee must labour to see the plague and flie But whither not from God for he is farre swifter then possibly wee can bee who rideth vpon the winges of the winde and can quickly ouertake vs we must flye to God and seeke to him for pardon betimes and labour earnestly for a reconciliation with him The birds of the aire escape the snares of the fowler by flying but whither and how is it and what do they not by flying downe on the earth for so they are taken but by flying vpward the higher so much the safer So should we flie not downe from God but flie on high flie vp to God and seeke vnto him for him we haue offended and of him we must craue and shall obtaine forgiuenesse Let vs preuent his iudgements by our repentance otherwise we shall perish sodainly And when once we haue obtained his fauour and made peace with him though sodaine death come vpon vs as it did vpon righteous Abel well-meaning Vzzah religious and godlye Iosiah yet happy and blessed shall we be It is wisedome not to put off the day of iudgement neither our particular day of iudgement Amos 6 3. It is the occasion of many euils when a man neuer thinketh vpon the day of his dissolution and dreameth that the day of comming to his answer is not neare Many impenitent persons put off the day of their repentance in hope to haue time enough heereafter whereas repentance is not in our owne power and that which is late is sildome true and his iudgements are sodain yea so sodain that sundry which promised vnto their soules many yeres leisure and liberty to repent haue not had so much warning as to say Lord haue mercy vpon me Wee haue had many examples of this daily and therefore let vs be euermore ready and prepared before hand CHAP. XII MOses in this chapter goeth forward to set downe another murmuring 〈◊〉 and 〈◊〉 murâ— against 〈◊〉 which did nerer touch him then the former Such as are mentioned in the Chapters before infected in a manner the whole people this is more particular and is directed directly against himselfe raysed by his owne sister and brother both elder then himselfe Wherein consider two things First their sinne secondly the processe of God against them for their sinne Touching the first obserue that though both of them sinned yet Miriam his sister hath the chiefe hand in the sinne who drew Aaron by perswasion into a practise and participation of it as the people had done before when they mooued him to make the golden Calfe Exod. 32 1 2. they were the authors of that idolatry Aaron was drawne to consent vnto it Miriam 〈◊〉 chief â—er That shee was the first in this trespasse may appeare first because the verbe in the originall is of the Feminine gender and ioyned in construction with Miriam which serueth also to strengthen the reason Secondly she is named in the first place not preferred for honors sake for there is no honour in committing of euil but because she had the principall hand in it Thirdly because the punishment fell onely vpon her and not vpon Aaron who was euen constrained by her importunity as it were against his will to ioyne with her â—â—casions 〈◊〉 marâ—e The occasions which both of them take to exalt and magnifie themselues and to call the authority of Moses in question are double his marriage and his calling The marriage of Moses was with the woman that was a Cushite which seemeth to be no other then Zipporah the Midianite For first we reade not of her death who was brought to him by her Father immediately before the giuing of the Law Exod. â—8 5. Again it is not to be thoght that hee would marry two wiues especially being now 80. yeeres olde vnfit for any new marriage and it being contrary to the first institution Thirdly we reade of no other sons that he had but Gershom and Eliezer Exod. 2 2 22 and 4 20. 18 3. 1 Chron. 23 14 15. both which he had by Zipporah the daughter of Iethro Who this woman was that Moses maried so that woman is like to be no other then this Zipporah whom he maried when he fled out of Egypt and soiourned in Midian For the Midianites are called Cushites not that they came of Cush the eldest son of Ham Gen. 10 6. but because they possessed part of the land of Cush And it may wel be that some strife and contention arose first of all between Zipporah and Miriam a common thing vnto that sexe as fell out betweene Sarah Agar betweene Rahel and Leah and between Hannah and Peninnah and haply it might bee for place and precedency Miriam bearing her selfe bold that she was a Prophetesse and of the seede of Abraham but Zipporah a forreiner and a stranger from Israel And on the other Zipporah alledging and pretending for her selfe that shee was the wife of Moses the cheefe Gouernor of the people and therefore as the cheefe roome was due to him before other men so to her before other women The other occasion was the office and calling of Moses they enuied his dignity and authority For Genesis 13 8. as in of Abrahams house the strife arose among the herdmen of his cattel and of Lots the flame whereof burned so fast that it caught holde vpon the masters themselues and had quite consumed them had it not bene wisely timely preuented so this quarrel as a spark of fire arising among the women for the vppermost roome and cheefest seate couered for a season vnder the ashes at length brake out into a flame and caught hold of Moses against whom Miriam and Aaron stroue As if they fhould say Thou art not so great a Prophet as thou wouldest be accounted haue not the seuenty Elders the Spirit of God and the gift of prophesie as well as thou and haue not we that gift also This is amplified by a double effect one in God he heard it the other in Moses he held his
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
full of good workes and almes deedes he kneeled downe and prayed 〈◊〉 9.40 and turning him to the body hee bad her arise and she opened her eyes and sate vp Heereunto also we may not vnfitly apply the examples of such as haue recouered out of eminent dangers and haue beene in a manner in the iawes of death and helde their soules in their hands as Hebr. 11.17 19. Touching Isaac hee lay bound with cords as a sacrifice vpon the Altar the knife was lifted vp to haue killed him and his father ready to haue offered him for a burnt offering and therefore he is also said to haue offered him accounting that God was able to raise him vp euen from the dead from whence also he receiued him in a figure The like we might say of many other the Saints that haue had experience of Gods power who being no better then dead in their own opinions by incurable diseases and incredible dangers haue notwithstanding been suddenly restored Hezekiah was willed to set his house in order for he should die his disease was mortall yet by prayer hee obtained the prolonging of his dayes When Daniel was in the lyons denne and the three seruants of God in the fiery furnace Noah in the Arke vpon the waters Ionah in the belly of the Whale where were they but after a sort in death yet all these had deliuerance and flourished againe like the Almond rod in this place The like we might say of Paul Cor. 11.26 and 1.9 10 he was pressed with trouble out of measure aboue strength insomuch that he despaired euen of life and receiued the sentence of death in himselfe yet God which raised the dead deliuered him from so great a death We reade in the actes of the Apostles that he was stoned with stones so that they drew him out of the citie supposing that he had beene dead but when the disciples stood round about him 〈◊〉 14.19 20 〈◊〉 2.27 he rose vp and came into the citie So doth this Apostle speake of Epaphroditus he was sick nigh vnto death but God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow This was likewise the flourishing of the Almond rod of Aaron Reason 1 This is not to be maruelled at forasmuch as God is the liuing God he hath life and being in himselfe and he giueth life and breath and being vnto other things This is a title proper and peculiar to God Matth. 22.32 and therefore it is said Hee is not the God of the dead but of the liuing Secondly he is of infinite power and was Reason 2 able in the beginning to create all things of nothing Heb 11.3 so that the things which were seene were not made of things which doe appeare Thirdly he Reason 3 can take away life and breath so often as it pleaseth him yea cast body and soule into hel Psal 104.29 Matth. 10.28 The vses remaine First this was a type as Vse 1 also the whole Priesthood was of the person doctrine Priesthood and kingdome of Christ as appeareth in many places of the Prophets Esay 11.1 2. Psal 45.6 and 22.14.18 Act. 13.23 Al our saluation springeth from his crosse and our life from his death He offered vp himselfe vpon the crosse for the redemption of our bodies to obtaine for vs euerlasting peace perfect righteousnesse and the kingdome of heauen he rose againe from death to life for our iustification Rom. 4 25. This is the rod that came out of the stemme of Iesse and as a branch that grew out of his roots who though he were put to death in the flesh and became as a dry and withered stalke and staffe that was not regarded 1 Pet. 3.18 Rom. 4.24 yet he was quickened by the spirit and God raised him from the dead so that hee became as the flourishing rod of Aaron in whom we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1.7 Secondly heere is also a type set forth for Vse 2 the confirmation of our faith in the doctrine of the resurrection of the body at the last day which as dry seede is cast into the earth and brought to dust yet in due time shall flourish againe as the rod of the almond in this place Dan. 12.2 Ioh. 5.25 and 11.24 25. Ioh. 19.25 26 29. This hath beene taught in all ages of the Church from the very beginning Gen. 4.10 and 5.24 Heb. 11.5 Iude ver 14 14. Exod. 3.6 15. 2 King 2.11 Esay 26.19 Notwithstanding in all ages some haue been found that haue denyed the resurection Among the people of God that Sadduces taught that man perished wholly and that after death there is no rising or returning to life but that he perisheth as the beast Matth. 22.23 Act. 23.8 And the Apostle Peter foretelleth that in the last dayes should mockers arise that should say Where is the promise of his comming 2 Pet. 3.3 4. and what is this else but not to beleeue that Christ will come againe to iudgement nor raise vppe the dead to life And in the Church of Corinth some were found which said there is no resurrection of the dead 1 Cor. 15 12. Some haue confessed the immortalitie of the soule as many also of the heathen did but touching the resurrection they haue fansied it to be in this life and not after death so that the resurrection with them is nothing els but regeneration to wit a dying vnto sin and arising againe to newnesse of life The authours of this heresie seeme to haue beene Hymeneus and Philetus of whom the Apostle saith Concerning the truth they haue erred saying that the resurrection is already past 〈◊〉 thereby doe destroy the faith of some 2 Tim. 2.18 Neither is this heresie dead with them but is reuiued and continued in the damnable sect of the Family of loue who hold that hell and heauen are in this life and no other resurrection of the body or day of iudgment or comming of Christ thē in this world To these we may ioin as next neighbors the Anabaptists of our times who vtterly deny that the same bodies which now we haue and shal lie in the dust shal euer rise againe but they hold that God at the second comming of Christ will make vs new bodies This is to maintaine a new creation of new bodies but to deny the resurrection of the former bodies For it is one thing to make and another to raise vp Against all these errors wee must cleaue to the simplicity of the Scriptures The resurrection proued For this is a fundamentall point of Religion if this be shaken and ouerturned all religion is pulled vp by the rootes Hence it is that the Apostle reasoneth against these at large 1 Cor. 15. and prooueth the point soundly substantially by many arguments The first reason First if there be no resurrection
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
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
brazen serpent was a figure of Christ crucified and hanging on the crosse who is made of the Father to bee a Sauiour vnto vs. This Christ himselfe testifieth Ioh. 3.14 15. As Moses lift vp the serpent in the wildernesse so must the Sonne of man bee lift vp that whosoeuer beleeueth in him should not perish but haue eternall life Heereunto likewise hee alludeth Chap. 8.28 29. Then Iesus said vnto them When ye haue lift vp the Sonne of man then shall ye know that I am he and that I doe nothing of my selfe as my Father hath taught me so I speak these things In both these places our Sauiour hath respect and reference to the brazen serpent in the wildernesse shewing that as it was erected to heale the body so must Christ bee crucified to cure the soule therefore this serpent set vp was a type of his death Caluin in Iâ—han â—ap 3 2â— 14. And howsoeuer some of reuerent account in the Church doe vnderstand this lifting vp of the preaching of the Gospel which is as a banner displayed that all men may behold him and esteeme the referring of it to the Crosse neither to bee pertinent to the matter nor to agree in the text yet if we compare the former places phrases with another like Testimony of Iohn chap. 12.32 33. the true interpretation of the words will easily and euidently appeare where Christ speaketh thus to the Pharisees Now is the iudgment of this world now shall the Prince of this world be cast out and I if I were lift vp from the earth will draw all men vnto me Heere by lifting vp Calu. in Iob. 〈◊〉 ver 28. we must necessarily vnderstand the death of Christ vpon the Crosse on which he was lifted vp on high and seene a farre off as the Euangelist himselfe expoundeth it in the verse following saying Now this said he signifying what death hee should die The reasons of this similitude shadowing Reason 1 out the manner of Christs death are very euident and apparent For first as the brazen serpent in the wildernesse had the shew and shape of a serpent but within there was no venemous or deadly thing as the true fiery serpents had so Christ tooke vpon him the shape of a seruant he was made like vnto men he was sent of God in the similitude of sinfull flesh and was counted among the wicked Rom â— 3 Mark 15. â— Esay 53 1â— yet he was pure and voyde of sinne neither could be charged of his enemies with any sin so that this is no vnpropper or far-fet similitude but fit and naturall Secondly euen as the brazen serpent was Reason lift vp on high vpon a pole appointed for that purpose so was Christ first lift vp vpon the wood of the Crosse and was after exalted by the Gospel and set in the sight of all as the Prophet Esay teacheth Esay 11.10 12. And as the brazen serpent before it could be a type of healing must be aduanced and lifted vp so before Christ Iesus could be a Sauiour of his people to saue them from their sinnes he must be fastened vpon the Crosse 〈◊〉 14 15 he must haue his hands his feet pierced that he might spoyle the principalities and make a shew of them openly with triumph As therefore it was not sufficient once to make the brazen serpent and so to looke vpon it but it must as well be mounted as at the first made so it was not enough to bring vs to life and saluation for Christ to be conceiued by the holy Ghost and borne of the virgin Mary vnlesse he also suffer death for our sinnes and so beare our sinnes in his body on the tree Thirdly as the Israelites which obeyed the Reason 3 commandement of God embraced his promise beleeued his word and so beheld the brazen serpent standing on the pole were healed of the deadly bitings of these fiery serpents so all men who are moued with the commandement of God embracing the promise do behold Christ hanging on the tree of the crosse with the eyes of faith 〈◊〉 3.16 are cured of the sting of that old serpent the diuell and recouer of that mortall wound being freed from death and restored into the glorious liberty of the sons of God A serpent did hurt a serpent did heale the Israelites Man did destroy vs man did restore vs. 〈◊〉 5.19 The first Adam did draw into condemnation the second Adam draweth vnto saluation The brazen serpent albeit it were lift vp neuer so high and mounted into the open ayre profited none but such as stedfastly beheld it and looked vpon it so Christ crucified profiteth none but such as beleeue in him by faith Many beheld him with the bodily eyes that reaped no benefit by him they heard him with their outward eares and handled with their hands that word of life yet it auailed them nothing to know him after the flesh 〈◊〉 5.16 neither furthered them in their saluation Reason 4 Fourthly as it seemed to humane wisdom a most foolish and ridiculous thing to be healed by the bare and onely sight of a brazen serpent so to all naturall wise men of the world it seemeth as vnlikely and vnreasonable that any shold be saued by faith in Christ crucified â—r 1.23 as the Apostle sheweth We preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnesse onely to them that are saued Christ is the power of God and the wisedome of God So then it is cleere and euident that the serpent set vp vpon the pole signifieth Christ hanging on the Crosse Vse 1 The vses of this type and similitude are many directing vs to sundry points of religion As what sin is whence it came what it worketh and bringeth forth likewise what the force of the Law and Gospel it who Christ is how we must vse and apply him to haue comfort and saluation in him First seeing the serpent was a signe and signification of Christ we learne that Christ was preached and published in the time of the law albeit darkely and obscurely For as there is but one saluation so there is but one way to attaine vnto it to wit faith in Christ The faith of the fathers is one and the same with the faith of the children There was neuer any man saued without the knowledge of IESVS CHRIST neyther is at this day saued neither shall be hereafter to the end of the world This the Apostle teacheth to the Hebrewes Heb. 13.8 Iesus Christ yesterday and to day the same also is for euer And to this truth Iohn giueth witnesse All that dwell vpon the earth shall worship the Beast Reuel 13.8 whose names are not written in the booke of life of that Lambe which was slaine from the beginning of the world Albeit he were manifested in the flesh and crucified on the Crosse in the last age of the world when the fulnes of time was
come yet his death was as forcible froÌ„ the beginning of the world is now also as auaileable and effectuall and shal be euer hereafter to the end of the world as when he hung vpon the Crosse in the dayes of his Passion and when the blood really streamed and issued out of his body The Israelites in the time of the Law were the children of God heires of eternall life and had the promises of saluation as well as we vnder the Gospel God did not seed them and fat them as swine in a stye but vnder certaine figures and types hee gaue them a taste of heauenly things The offering of bruite beasts in sacrifice was a signe that they were made partakers of the redemption wrought by the blood of Christ which was shed to wash away our sinnes Vnder the promise of giuing theÌ„ the earthly Canaan so often remeÌ„bred he gaue theÌ„ a taste representation of the heauenly inheritance The aboundance of temporall blessings was a pledge and earnest penny to them of the life eternall they hauing the same faith Ephe. 4.4 5. 1 Cor. 10. â— 4. the same Father the same spiritual meat the same spirituall drinke the same Lord the same hope the same heauen the same Christ that wee haue Albeit Gal. 4.1.2 3.4 they were as little children vnder tutors and gouernours and were taught in rude manner by shadowes and ceremonies which are as certaine pictures and looking glasses to behold the outward manner of his dispensation whereas wee are come to mans estate in comparison of them and behold Iesus Christ openly in the face we know his death resurrection ascension and opening the kingdome of heauen to vs. Therefore our Sauiour saith Ioh. 8.56 Your father AbrahaÌ„ reioyced to see my day and he saw it and was glad Heb. 11 13 14 15 16. So the Apostle to the Hebrewes sayth That the Fathers dyed in faith and receiued not the things promised but saw them afarre off beleeued them receiued them thankefully confessed that they were Pilgrims and strangers on the earth so that they iudged the promises made to them to bee spirituall and expected more then temporall blessings This is one point which we are to learne and imprint in our mindes touching the Iewes who had an image of the serpents lifted vp to teach them the doctrine of Christ hanging on the crosse If then the vnbeleeuing Iewes in these dayes blaspheme Christ crucified account the blood of the new Testament an vnholy thing and vnpossible to giue saluation let theÌ„ know that their fathers receiued life and recouered health by a brazen serpent an image without life and motion the meaning signification heereof were not hard but easie to gather sauing that the Apostle teacheth that their mindes are obstinate and that a veile is laid ouer their hearts in reading the old Testament so that they vnderstand nothing c. 1 Corin. 3 14. Thus doth God send them strong delusions that they should beleeue lies that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse 2 Thess 2 11 12. Thus then we see that the Couenant which GOD made with man to be gracious and fauourable vnto them is one in substance and matter seeing there is but one God 1 Tim. 2 5. one Mediatour betweene God and man one faith one meane of reconciliation and one way of saluation to all that are saued and haue bin saued from the beginning Christ Iesus was appointed ouer all things to be the head of the Church by whom all the body is coupled and knit together Eph. 1 22 4 16. He is the way the truth and the life no man cometh to the Father but by him Iohn 1 18 and 14 6. All therefore he being onely the way as well vnder the Law as vnder the Gospel who were to be saued had respect to the only Mediatour Christ by whom alone they were reconciled to God and saued by faith The differences betweene the Iewes and vs were onely in certaine circumstances in promising of corporall benefits in giuing them outward signes and oblations in propounding things more obscurely and darkely in restraining his gifts and in limiting them to the Iewish Nation whereas otherwise the old and new couenant agree together not only in the Author of them which is God and in the Mediatour of them which is Christ but in the promises of grace touching remission of sinnes and euerlasting life to bee freely giuen for Christs fake and in the condition in respect of man that we should walke before him vprightly beleeue the Gospel vnfainedly Vse 2 Secondly we obserue from this similitude the naturall estate and condition of all mankinde what it is wee are all naturally stung with the poison of the olde serpent and the wound is mortall All the Israelites that were bitten by the fiery serpents whether deeply or but a â—ittle whether more or lesse whether once or often dyed the death if they vsed not the remedy ordained of God albeit the wound were slender and shalow So such as looke not on Christ hanging on the Crosse are sure to fall into damnation The guilt of sin is as the poyson of a serpent this we haue drawne froÌ„ our first parents by whose offence we are culpable of iudgement We are all stung with it vnto death The wound is so deep deadly that we are guilty of the transgression of Adam being in his loynes We haue the spawne and seed of all sinne in vs we are corrupt in soule and body we are prone to fall into the most dangerous and desperate sins The Israelites felt the anguish of the paine and the danger of death otherwise they would neuer haue looked vp to the brazen serpent If the sicke man finde not the want of his health feele not the greefe of his sicknesse feare not the losse of his life he wil neuer seeke to the Physition for ease and recouery And indeed what should it haue auailed these distressed Iewes to haue any recourse to the brazen ferpent vnlesse they had perceiued themselues to be stung euen to death and no other way or remedy to procure their deliuerance So it behooueth all of vs to haue a liuely and sencible feeling of our spirituall wounds We must know that sinne is as a poyson to the soule and the Law giueth strength to sinne We must be greeued for our sins which draw vpon vs the losse of Gods fauour more then for the lacke and losse of bodily health Let vs not therefore make a mock of sin We see no man will dally or delight in poyson no poyson is so dangerous to the body as sin is to the soule Let vs beware of the wiles and subtilties of the old serpent lest as he beguiled Eue through his craftinesse so hee corrupt our mindes from the simplicity that is in Christ 2 Cor. 11â— carry vs headlong to destruction and damnation of soule and
lips The like we see in the siedge of Samaria when the Lord promised that to morrow that time should bee great plenty of Barley and fine flower to bee solde a Prince answered and saide 2 Kinges 7 2. Though the Lord would make windowes in the heauen could this thing come to passe This appeareth in Zachary Luke 1 18. when God promised him a sonne in his old age he saide How can this thing be And whereby shal I know this When the Israelites were pursued ouertaken by the hoast of the Egyptians and were in present danger of death they wer soâ—e afraid and forgate the power of God able to deliuer them So the experience of our owne hearts in all dangers and difficulties that ordinarily fall vpon vs 〈…〉 doth tell vs how hard it is to rest vpon God as an all-sufficient helper in time of neede We distrust Gods promises and feare in euery euill that he wil not or cannot succour vs. Forasmuch therefore as we are priuy to our owne corruptions being readie to thinke our helpe and deliuerance to be vnpossible let vs in all troubles build on Gods power as on a firme rocke and sure foundation that can neuer be remoued Secondly hereby we haue a great comfort in our troubles and sufferings to consider the strong hand of God preuayling ouer them that do insult and triumph ouer the Church The yeeres and dayes the very houres moments of time touching the Churches afflictions are determined of God so that the vngodly shall rage but their time This is it which God speaketh to Abraham Gene. 15 13. That his seede should bee a stranger in a Land that is not theirs foure hundred yeeres and shall serue them Thus when the people of Israel were carried into Babylon The daies of their captiuity are determined to be seuenty yeares Ier. 25 11 12 29 10. When Pilate the Lieutenant of the Romanes and Iudge of Iudea had sayde vnto Christ Iohn 19 10 11. Knowst thou not that I haue power to crucifie thee and haue power to loose thee Iesus answered Thou couldest haue no power at all against me except it were giuen thee from aboue Let vs therefore goe constantly forward in our vocation to do our duties to speake freely in the middest of the enemies though they do heare vs sit among vs. This we see to haue bene the behauiour of Christ Iohn 8 20 21. These things spake Iesus in the treasury as he taught in the Temple and no man laide hands on him for his houre was not yet come Where we see the place the persons the time seemed to fauour his enemies yet hee taught boldly and preached openly amongst them This example must bee our imitation Though we liue among many dangers are inclosed with a thousand deaths yet we must know that we are protected regarded defended of God we are by his right hand made able to stand when so many deuices of the vngodly assault vs and so many hornes of the wicked push at vs to ouerthrow vs. It is an admirable and maruellous thing considering the enemies of the Church and Gospell both open and secret professed and close knowne aduersaries and close brethren all mischeeuous hauing also such men and meanes to worke their malice that any Church continueth in the world being as a little flock among many wolues Wherfore if there be any light of the Spirit of God in vs the consideration of this that their rage is determined must giue courage and constancy both to vs that be teachers and to you that be hearers and worke in vs all assurance of helpe and assistance to come from the highest heauens Thirdly this doctrine is a great terrour to Vse the wicked persecutors and malicious enemies to consider their estate and to remember their condition that they cannot do what they list but what God will they cannot execute whâ—â— they please but what pleaseth God This limitation of their rage abridgement of their doings is sufficient to dane their hearts and to pull them backe from fighting against God If they could prolong their daies and double their strength as they can increase their malice and double their deuices they might haue some cause to insult and triumph ouer the faithfull But seeing they are stinted as the hireling that hath his taske shared out vnto him it serueth notably to abate theyr pride to asswage their malice to confound their deuices and enterprizes against the seruants of God They are not their owne men they are not free and at their owne libertie God holdeth them in and tyeth them short that they cannot rage and reigne at their own pleasure Herod and Pontius Pilate the Gentiles and the Iewes 〈…〉 could doe no more then God had determined Let all the vngodly remember this doctrine and consider it in their hearts it will be a notable bridle to restraine them from all euill practises and to stoppe the course of their corrupt purposes They cannot preuaile ouer the Saints of God albeit for a time they haue the vpper hand The time shal come when they must giue an account of all their workes Lastly seeing the times of the enemies Vse 4 preuailing bee set let vs not feare the faces of men they can but run the race that God hath set them albeit they rush forward like blinde men and thinke themselues able to do great things yet their power is subiect to an higher power and their malice shall quickly haue an endâ— If a Prince should encourage any of his poore subiects against the might and oppression of any of his Nobles and sayâ— vnto him Feare not his feare I will be thy defence and protection I will stand betweene thee danger he shall do thee no harme would not this make him ioyfull and banish all feare from him of being ouer-borne and ouer-matched by his might But this is our case and condition lying vnder the crosse afflicted of enemies and persecuted for our profession the Lord hath promised to beare vs out and to bee a buckler round about vs. If then the Lord be our light and our saluation whom shall we feare If the Lord be the strength of our life of whom shall we be afraid Psal 27 1. Therefore Christ Iesus comforting and imboldning his disciples against dangers to come Matth. 10 25 26 28 31. forewarning them that they should be deliuered vp to the Councels bee scourged in the Synagogues be brought before Gouernors and bee hated of all men for his names sake exhorteth them to patience courage I care them not for there is nothing couered that shall not be disclosed nor hid that shall not be knowne Feare ye not them that kill the body are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell We are safe vnder Gods shield they cannot cut off one houre of our life they cannot shorten one moment of our
the end wee may not deceiue others nor flatter our selues in the good motions of the Spirit wee must carefully obserue these few rules and directions following First we must beginne to cherish in our harts a loathing and detestation of all sinne Not of some few sinnes and retaine others that agree with our corrupt Natures but we must hate all sinne If the olde subtle Serpent get in his taile he wil winde in his head also and after followeth al the body If we giue him scope to possesse vs in any one knowne sinne he will thereby bring vs to destâ—uction as wee see in Saul Herod Iudas Ananias and Sapphira Wherefore wee must truly turne to God and repent vs of all sinne Secondly we must be changed and renewed in our mindes and consciences bring forth fruites worthy amendment of life otherwise we may still suspect our selues that sauing grace is not yet planted in the heart Let vs carefully looke to our hearts that the worke of regeneration be truly begunne there If wee haue once giuen our hearts to God all other parts will soone follow Our eares our feete our eyes will not be farre behind where the heart leadeth the way This is it which Salomon teacheth in Prou. 23 25. My sonne giue mee thine heart and let thine eyes delight in my waies One can take no pleasure but where his heart is Thirdly we must not stand at a stay or looke backe wee must not thinke wee haue knowledge fayth zeale and obedience enough therefore the Apostle saith touching his own practise Philip. 3 12. Brethren I count not my selfe that I haue attained to it but one thing I do I forget that which is behinde and endeuour my selfe vnto that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus And indeed in our Christian race there is no standing at one stay For either we go forward or else we go backward If we do not increase we do decrease like the sea that neuer rests but euer ebbeth or floweth To stand still is the first step to declining and declining the first degree of decaying and decaying the forerunner of a finall falling away and falling away the worker of our confusion and destruction as the water that hath beene heate first waxeth luke-warme afterwards turneth to be key-cold Lastly we must endeuour euery day to grow better and better more strong in faith more constant in hope more rooted in charity more setled in obedience more abounding in all good workes This is made the commendation of the church of Thyatira Reu. 2 19. I know thy workes thy loue and seruice and faith and thy patience and thy workes which are more at the last then at the first So the Apostle Paul exhorteth the Thessalonians in the Lord Iesus that they increase more and more as they had receyued of the Apostles how they ought to walke please God Heereunto accordeth the doctrine of Christ where he teacheth Ioh. 15 2. That euery branch that beareth not fruite in him hee taketh away c. And Peter wriâ—ing to the dispersed Iewes dwelling here and there stirreth them vp as new borne babes to desire the sincere milke of the word that they might grow thereby c. 1 Pet. 2 2.3 But alas where is this increasing proceeding and perseuering to be found Hee that was ignorant is ignorant stil hee that was faithlesse is faithlesse stil he that was vniust is vniust stil he that was filthy is filthy stil Reu. 22 12. Behold the Lord Iesus cometh shortly his reward is with him to giue euery maÌ„ according as his work shall be Vse 2 Secondly seeing the wicked do desire the death of the righteous it is plaine and euident that the godly cannot but dye well theyr end shal be in rest their departure shal be in peace Their sorrow shal be turned into solace their pain into pleasure their mourning into mirth their heauinesse into happines God will wipe away all teares from theyr eyes No man so happy as the faithfull Christian He that liueth well cannot choose but dye well whether he dye sodainly or leysurely whether he bee taken away by a naturall death or by a violent death whether it bee by land or by sea in youth or in age Precious in the sight of the Lord is the death of his Saints the Lord redeemeth the soules of his seruants and none that trust in him shall perish Psal 116 15. 34 22. Blessed are they that die in the Lord for they rest from their labors and their workes follow them Reu. 14 13. Let vs solace our selues and comfort one another with these words All men naturally haue a desire of saluation wheÌ„ God toucheth their conscience and summoneth them to answer at his barre Aske the most wicked and notorious liuer that forgetteth God and contemneth him euery day that neuer thinketh of godlinesse that giueth himself to blasphemy prophaning of the Sabbath whoredome couetousnesse drunkennes cruelty hatred slandering and backbiting his brother aske him I say whether he would be saued and inherit euerlasting life hee will by and by answer It is his whole desire and he will thinke you offer him the greatest wrong that may bee to make a doubt of it But these words are no better then Balaams wish Balaam would dye the death of the righteous but he would not liue the life of the righteous for hee loued the wages of vnrighteousnesse and thirsted ambitiously after the honour of vngodlines and therefore he continued in his sorcery went still to fetch his diuinations So likewise many in these dayes haue the wishes of this Wizard Greg lib. 23. mora cap. 21. they desire the death of the righteous but they neuer regard their life they desire their end but they will not walk in their way they are willing to end with them but not to begin with them they catch for the Crowne but will not come to the Crosse they would taste the sweete but they cannot abide the sweat If wee will liue with Christ for euer 2 Tim. 2 we must here dye with him for a season if we will reigne with him in heauen we must first suffer with him on earth we can neuer dye comfortably vnlesse we be careful to liue vnblameably â—ornard ser in Canticâ— 21 If we would finde life and peace in the end of our dayes wee must heere seeke it If we would haue God to bee our God in sicknesse wee must bee his people in our health If we hate and abhorre the life of the righteous they are foolish and vaine wishes of carnall men to desire to dye the death of those that are spirituall For what shall it profit vs to come nere them in our words and to flye from them in our workes Wherefore as the vngodly cannot abide the life of the righteous nor seeke to cut off the least lust nor endure the doctrine
Lyra. in Numb cap. 24. Ferus annot in Numb cap. 24. which they vnderstand that Christ shall conuert all Nations and all mankinde to the Catholick faith for Sheth was the son of Adam out of whose loynes the whol world sprang which is a wrested and far-fet interpretation Others passe by it as if they saw it not Anal. Typ in libros histor or as if it were a stranger to them and they to it and therfore will claime no acquaintance of it wherein wee may better praise their wisedome then their knowledge as those which had rather not shoot theyr arrow then misse the marke and stand stil rather then go out of the way Others make these words all one with the former vnderstand them of the subuersion of the Princes of Moab Cal har in lib. Mosis which is without all sap or sence and besides they should set that downe obscurely darkly which before had bene expressed euidently and plainely Or suppose that some Princes among them might bee called by this name which is to wander without a guide to saile without a compasse and to coniecture without ground or warrant Others among which some of the Iewes also are take it to be some towne of the Moabites D Chytr enar rat in Numer which is here specially threatned These interpretations to which we might ioyne sundry others being meere imaginations without reason or fond collections without truth or new conceites without credit are not to be receyued of vs or approued by vs. So then all things beeing duly considered Analy Iun. in Num. we are rather to follow them that vnderstand the words appellatiuely then properly both because such as take them properly Pelarg cöment in lib. Num cap 24. runne into an vnproper and impertinent interpretation and also because the word is so taken in other places of holy Scripture as Esay 24 4. 2 Sam. 10 4 in which places the word Sheth both without any affixe Pagni thesaur ling sanct with his affixe ioyned to it signifyeth the hinder parts Sedes fundamentum nates which the Physitians by an honest and cleane terme do call the fundament and that place which we sit vpon Wherefore by this borrowed and vnproper speech wee may gather not vnproperly that Balaam vnderstood those people that were behinde him or situate at his hinder parts hauing relation to the situation of his body as then it was placed For when he vttered this prophesie hee looked toward the West where hee behelde the Israelites pitching theyr tents beside Iordan and Iericho as we saw before Num. 22 1 so that turning his face towards the Israelites the people of the East must of necessity be behinde him the East and West being two contrary positions of the heauens so that hee which turneth to the one turneth from the other and if the one be before him the other must needs be behinde him So then as hee stood at that time hee might haue called the Israelites the children of his face or fore-parts being then before him as he stoode as hee doth the Ammonites Midianites and other Easterlings the sonnes of his back-parts being then situate behinde him whom afterwards the Israelites subdued Thus much touching the meaning of this hard place in this prophesie touching the accomplishment of this prophesie it was fulfilled doubly first temporally then spiritually first properly then typically Temporally it was begun in Dauid 2 Sam 8 â— who ouercame the Moabites and put them to tribute and figuratiuely finished in Christ who is the true day-starre arising in our hearts and the King of Kings whose Scepter is a Scepter of righteousnes of whose kingdome shall bee none end whose dominion shall be from sea to sea and from the Riuer vnto the end of the Land Psal 72 8. 60 10. Hitherto of the fourth prophesie The next prophesie following is against the Amalekites which is the fift in number The 5 proâ—sie of Balâ—â— but the second that concerneth the Gentiles For his eyes being cast towardes them and their countrey he pronounceth two things of theÌ„ the one past and the other to come and yet one the fore-runner and procurer of the otheâ— They beganne to fall already by the sword of the Israelites as Moses hath declared Exod. 17 19. This word heere vttered shall pursue them and persecute them vnto the death vntill they be vtterly consumed God hath determined by an vnchangeable decree to haue warre with Amalek for euer and vtterly to put out his remembrance from vnder heauen The Amalekites descended of the race of Amalek the Nephew of Esau as it is testified in Gen. 36 12. They were the beginning of the nations that first vexed and assaulted the people of God after they were brought out of the Land of Egypt they were the first enemies that came out against them to stop their way and passage toward the land of Canaan therefore they are commanded to haue warre with them and to destroy them with the edge of the sword according to the word of the Lord Deut. 25 17 18 19. The Amalekites at this time thought nothing lesse then of theyr destruction to come yet the sentence of death is pronounced against them foure hundred yeere before and they cannot escape the danger thereof This was accomplished partly in Saul 1 Sam. 15 7 who put many of them to the mercy of the sword partly and especially in Christ whâ—se glorious kingdom is the vtter ouerthrow and ruine of al the Reprobate Thus much of the fift prophesie against the Amalekites whose Kingdome then flourished The sixt prophesie of Balaam is against the Kenites their next neighbors The 6 proâ—â—sy of Balâ—â— bordering vpon the Amalekites of whom Iethro the father in law of Moses came as appeareth in Iudg. 1 16. 1 Sam. 15 16 which were part of the Midianites by whom we may vnderstand the Midianites themselues one member being put for the whole one principall family being taken for the whole nation These are here described not only by their present estate but also by their future condition Their presente state was peaceable and prosperous and seemed to promise a continuance of their glorie and is therefore compared to a sure nest builded in a strong rocke as in a place of safety defence Touching their future condition he sheweth that notwithstanding their secure dwelling quiet habitation and that they were without feare of danger to bee hurt of the people of God who neuer disturbed their peace nor offered them wrong yet in processe of time destruction likewise should come vpon them when once the fire of warre should bee kindled and breake in amongst them to wit in part 〈◊〉 7 22. when Gideon with three hundred men put to flight a great hoast of them but most especially when the Assyrians and Babylonians carried them captiue out of theyr owne country For when the Assyrians came vp with an army to waste
house like the house of Ieroboam c and also of Iezabel spake the Lord saying The dogs shall eate Iezabel by the wals of Izreel Who are then the greatest enemies to their children but vngodly parents And who bring vpon them a greater woe and ruine then they that should build them vp and leaue a blessing behinde thē When Moses describeth the nature of God that hee is abundant in mercy toward the righteous he addeth Holding not the wicked innocent but visiting the sinnes of the fathers on the children to the third and fourth generation Exod. 34 8. This must moue parents and gouernours to make conscience of their carriage and conuersation and to bewayle their sinnes that haue endangered their off-spring For God may and doth in Iustice visite with sundry and diuers iudgments those families and societies where wicked Parents and prophane gouernors are All they be cruell tyger-like parents that be vngodly parents for they are the murtherers and butchers of their children ouerthrow of their posterity in time howsoeuer they be spared for a season What vnmercifull vnnaturall parents were Cain Cham Canaan Ieroboam Iezabel Ahab such like that caused euery one of their house that could water a wall to be destroyed and vtterly to haue their race and remembrance rooted out It is therefore a diuellish and wicked Prouerbe Happy are those children whose father goeth to the diuell A diuellish Prouerbe Nay rather cursed are those children whose fathers fall into hell for there is a great presumption that they will follow them without the great mercy and speciall grace of God yea it is a blessed thing to spring from a godly stocke to rise from faithfull parents For often did the Lord spare Israel for Abrahams Isaacks and Iacobs sake When the posterity of Dauid became wicked hee continued them in their kingdome deliuered them from their enemies did not destroy them for Dauids sake When the Lord was angry with Salomon because he had turned his heart from the Lord God of Israel which had appeared vnto him twice and charged him not to follow strange gods he threatned to rent the kingdome from him to giue it to his seruant Notwithstanding in thy dayes I will not do it sayth the Lord because of Dauid thy father 1. King 11 12. This appeareth more plainly afterward in Abiiam the sonne of Rehoboam who walked in all the sinnes of his father which he had done before him yet for Dauids sake did the Lord his God giue him a light in Hierusalem and set vp his sonne after him and established Hierusalem because Dauid did that which was right in the sight of the Lord and turned from nothing that he commanded him all the dayes of his life saue onely in the matters of Vriah the Hittite 1. King 15.4 5. 2. Chron. 21 7. This is it which the Lord promiseth in the second commandement of the Law That he will shew mercy to thousands of them that loue him and keepe his commandements Exod. 20.6 Seeing then wicked and wretched parents are most deadly enemies vnto their children who beare the curses of God vpon them for many generations for the impiety of their fathers this serueth as a great terror to those parents that goe about by fraud and oppression by wrongfull and iniurious dealing to enrich themselues to set vp their names and make their posterity to bee great vpon the earth after them For this is the ready way to bring the curse of God vpon them and to pull downe their houses Where the curse of God entreth it maketh hauocke and wasteth all before it God is an auenger of al such things 1. Thes 4 6. Surely if men were not altogether faithlesse but had faith to beleeue the word of God that all wicked courses and vile practices would ouerthrow their houses and not build them vp that they could not fill them with euil things but they will pul down the plagues of God vpon them and all theirs it would make them feare to offend by fraud and vniust dealing which cryeth for vengeance vnto heauen and the cry thereof entreth into the eares of the Lord of hoasts Iames 5 4 All men by nature haue a loue vnto their children and a desire to leaue them great men in the world but many are greatly deceiued in the meanes and wander farre and wide out of the way For if we wold leaue them a sure inheritance and settle them in an estate to continue wee must take heed that wee doe not enrich our selues with the spoyles of others nor fill our houses with the riches of iniquity lest we fill them also with the vengeance of God which is the reward of iniquity Let vs eate our own bread which wee haue gotten by lawfull meanes There is more comfort in a little truly gotten then in great riches and reuenewes that carry with them Gods marks and curses being wrongfully obtayned and vniustly retayned Lastly it is required of vs to repent beleeue Vse 3 the Gospell that so wee may procure a blessing vpon our selues and our children This duty the Apostle Peter preacheth vnto the Iewes that were pricked in their hearts Amend your liues be baptized euery one of you for the remission of sinnes for the promise is made vnto you and to your children c. Acts 2 38 39. When God promised to Abraham to make a couenant with him and to multiply his seed exceedingly hee requireth this condition at his hands Walke before me and be thou vpright Gen. 17 1. VVee must walke in the midst of our houses with pure and perfect heart and guide them with a watchfull eye wee must looke to their wayes and to our gouernment This would be a great helpe to the Ministery and a singular furtherance to his labours The neglect of this care bringeth vtter ruine to father and childe This appeareth in the example of Eli who through his indulgence and negligence ouerthrew himselfe and his posterity This is the cause of so many cursed youths so many riotous men women which procure the ruines of so many excellent houses their tender age was not sanctified neither they seasoned by their parents with the fear of God So then godly parents must haue a care to bring vp their children families in godlines righteousnes It may be a meanes by the blessing of God to saue thy sonne from death and to deliuer his soule from destruction The Lord himselfe speaketh of Abraham That hee knew him that he would teach his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement Gen. 18 19. The Apostle chargeth parents to bring vp their children in the nurture and information of the Lord Eph. 6 4. No parents must presume that because they haue obtayned to bee faithfull therefore theyr children must of necessity bee so also Faith is the gift of GOD and not of Nature It is not
reason whereof it may seeme incredible that God should preserue them and theyr children in Boothes and Tents without houses to couer and keepe them We know that houses serue to defend from colde and heate from winde and weather and many other discommodities yet did GOD nourish and maintayne them without any houses and therefore his goodnesse was to bee acknowledged in that behalfe It had beene no better then a plaine mockery or may-game to haue come to Ierusalem and there to punish themselues and dwell a while in Cabines and to shift places except it had beene to some ende and they had beene taught to magnifie the Name of God and to put theyr trust in him For all ceremonies did ayme at some instruction All ceremonies serue for instruction that the faithfull might thereby be edified and learne to liue in the feare of God otherwise they are not onely vnprofitable but also abhominable in the sight of God So then wee must acknowledge where and whence wee haue our deliuerances and learne to giue God praise as also for the fruits of the earth that we haue receyued Thirdly though the feast of Tabernacles Vse 3 be not any longer in vse that we should bee bound to the keeping of it yet the doctrine arising from it concerneth vs as much as euer it did the Iewes Our keeping of this feast must not be for a weeke or twaine but all our life so long as we liue vpon the earth Wee must acknowledge that we are Pilgrims in this world Hebrewes chapter 11 verse 16 if we be not strāgers in this present world we haue no part in the kingdome of heauen If then we will haue God to accept and auouch vs for his children wee must assure our selues that this life is nothing to vs but a way or rather indeede a race toward our heauenly Country It is not enough for vs to go faire and softly as the most do but wee must alwayes runne apace pressing forward with all our strength and force holding on our way and straining our selues to attaine to the ende of our course For this is certaine except we vse might and force we shall neuer get one steppe forward but we shall retire foure back for it We are of slowe pace and creepe as it were vpon all foure and Satan vseth many meanes to hinder vs and therefore wee must fight as good souldiers of Iesus Christ against all such impediments Albeit therefore God doe house vs and harbour vs in this world yet it is as hee did to his people in the wildernes so that he would not haue vs to nestle heere nor to be entangled in the snares of it neyther to make it our euerlasting resting place but to be ready to flye vpward not to bee as swine looking downe to the ground but rather as Larkes mounting vpward from the earth Some haue heere no resting place at all but are tossed and turmoyled vp and downe as waues of the sea and so Paul speaketh of himselfe 2 Cor 7 5 others neuer remooue out of the place where they are borne but liue peaceably among their owne people and continue at home in their own house without any trouble to themselues or others yet must all account their chiefe resting place to be in heauen out of which wee shall neuer be remoued and when once we are clothed with it as with a garment wee shall neuer be vnclothed or dismantled to be found naked 2 Cor. 5 6. Heb. 11 13. Thus it was with all the Patriarkes and holy fathers from the beginning of the world and so it ought to be with vs. Vse 4 Lastly we are heereby put in minde of the shortnesse of this life wee are heere for a season and by and by neare gone And albeit wee make our houses neuer so strong and build them vp with bricke and stone to continue yet our bodies are all as Tabernacles alwayes decaying For what is our life but a vapour and what are our bodies but dust and ashes Wee may well frame our houses of square stone and make vs palaces of marble but our bodies cease not to bee of this clay and what is all flesh but grasse and what is all the glory of man but as the flower of the field which flourisheth to day and to morrow withereth away The rich men of this world build them towers and castles that top the skye and lay their lands about them Psal 49 11 2. Sam. 18 18. and call them oftentimes by their name as Absolon did his piller their building is sound and substantiall and able to endure many yeeres and standeth out against all weather for many generations and at the end of them is as firme and fast as at the first day But in the meane season what are the Tabernacles of their and our bodies but a simple cottage or cabbine euer defaying and declining hauing his foundation in the dust A man may easily erect such building as shall remaine but can wee build our bodies so as they may be of any long continuance and make our houses of clay to be as pillers of marble what shall it profit vs to build faire houses and pleasant gardens fruitfull fields and to forget the frailty of our bodies which must shortly fall into the dust and be consumed to ashes Let vs therefore learne the doctrine of the Apostle 2 Cor. 5 1. If our outward man decay we haue a building prepared for vs in heauen And wee must say with Peter I must shortly put off this my Tabernacle as our Lord Iesus Christ hath shewed me 2 Pet. 1 14 when this lodging of ours shall decay wee shall dwell in an house incorruptible Our bodies are but as arbours made of green leaues which are of no continuance one blast of winde is strong enough to blow them away Esay 40 6. Euery man hath some disease or other about him that will not suffer him to endure long our humors are not so equally tempered where the best constitution is but one of them threatneth destruction to the other and striue which of them shall preuaile and ouercome howbeit all is one to man for whether of them soeuer doe gaine man receiueth the losse euen the losse of his life And if he had no disease or distemper yet waite but a while Cicer. de senect and age it selfe will be a disease and as the messenger of death vnto him that euen without sicknesse hee slideth away as the fruite of a tree when it is ripe falleth downe of it selfe though there bee no hand to plucke it or winde to shake it or theef to steale it or tempest to driue it When we diligently consider this then wee haue indeed learned to keepe this feast of the Tabernacles spiritually To conclude therefore Who keepe he feast of Tabernacles aright let euery man beware that he seeke not his owne ease ouermuch This is one rule that wee doe not pamper or cocker
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.