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
Tribe Gen. 49 17. Dan shall be a serpent by the way an adder in the path that biteth the horse-heeles so that his rider shall fall backward which declareth that the power might of this Tribe should not be great but preuaile rather by fraud and deceit 〈◊〉 15 76.18 27. Thus Sampson preuailed against the Philistims and afterward they ouercame the City Laish â—â—ctrine 7. â—â—d oftenâ—â—â—es maketh â—ise of the â—â—kest inâ—â—â—ments and burnt it with fire We learne from hence that it pleaseth God oftentimes to chuse and vse the weakest meanest men to bee instruments for the accomplishing of his greatest workes Hee maketh choice of inferiour things to performe his decrees and to do good to his Church and to serue him wheresoeuer hee purposeth to imploy them This appeareth cleerer then the Sun throughout the Scriptures in preferring the younger before the elder in the calling of many Iudges in the election of many Kings in the separating of many Prophets and in the ordaining of many Apostles who were of little reckoning and estimation before their honour and aduancement to verifie that which the Psalmist saith Psal 75 6 7. Promotion commeth neyther from the East nor from the West nor from the South but God is the Iudge he putteth downe one and setteth vp another Saul was a seeker of his fathers asses and though hee found not them he found the kingdome Samuel being sent to annoint him 1 Sam. 10. Dauid was the youngest of his fathers house and the lowest among one of the lowest families left with the sheepe in the wildernesse according to that in the Psalme He chose Dauid his seruant and tooke him from the sheepe-folds â—â—al 78 70 71 from following the Ewes great with young he brought him to feede Iacob his people and Israel his inheritance And as God chose him from feeding a flocke of sheep to feed a better flocke so he chose some of his Apostles from catching fish to catch foules Peter was a fisherman as before him Amos was an heard-man Thus did God throw downe the strong walles of Iericho not by might of men nor by munition of war but by Rams horns which were blowed by the Priests Iosh 6 20 In the creation he brought light out of darknesse the fowles out of the waters and all things out of nothing Gen. 1 3 20. Heb. 11 3. Christ wrought many of his cures in like manner in healing the blinde man for hee spate on the ground made clay of the spettle and then annointed the eyes of the blinde man with the clay then he had him wash in the poole of Siloam who by and by went his way washed and came seeing Iohn 9 6 7. Likewise in the worke of our redemption the truth of this is more apparant for he wrought by contraries bringing life out of death He came downe to the earth to lift vs vp into heauen Beza Confess chap. 3. art 29. Eph. 2 6. He suffered the punishments of our sinnes that he might make vs free from them Math. 11 28. 1 Pet. 2 24. He perfectly fulfilled all righteousnesse that he might couer our vnrighteousnesse Rom. 5 19. And to the end he might fully satisfie for our sinnes hee was made sinne that wee might be made the righteousnesse of God in him 2 Corin. 5 21. He was bound that we might be loosed hee was condemned that we might be acquitted he was crucified in his body that hee might nayle our sinnes to his Crosse and fasten them there for euer Col. 2 14. He tooke vpon him the curse due to vs that he might appease the wrath of his Father against vs Heb. 10 10. He dyed for vs that we might liue he was buried and laide in the graue that he might ouercome death in his owne cabin and denne Acts 2 24. Lastly he rose againe as a Captain and Conqueror from the dead and could not be holden of the sorrowes of death that wee should walke in newnesse of life Rom 6 4. All these examples of Saul of Dauid of Amos of Peter of Christ of the Patriarkes of the Prophets of the Iudges and of the Apostles serue to teach vs this truth that it is the manner of Gods dealing to make choise of small meanes to effect great matters and to single out weake instruments to worke out worthy enterprises Neither ought this to be maruelled at as Reason 1 strange in our eyes For if there were no other reason to induce vs to beleeue it the only will and good pleasure of God ought to be sufficient as being the highest mouing cause and indeed the cause of all causes His will is a law and who shall heerein controule him of errour or conuince him of folly or condemne him of vnsufficiency If he will let the full rich goe away empty who shall say vnto him Why dost thou so Or who can accuse him of rashnesse This is that which Christ our Sauiour setteth downe Luc. 10 21. In that houre Iesus reioyced in spirit and saide I thanke thee O Father Lord of heauen and earth that thou hast hidde these things from the wise and prudent and hast reuealed them vnto babes euen so Father for so it seemed good in thy sight Where wee see he maketh the pleasure of God to be the stay of himselfe so it ought to be with vs if we once come to know what seemeth good in the eyes of God though we know no more though we can see no farther and though ten thousand reasons as a mighty army may seeme to encounter against it yet we must rest our selues vpon it as vpon a rocke and build our house vpon it as a foundation Reason 2 Secondly this serueth best to make manifest the glory of God when as great things are done by a weake hand Now the weaker the instruments are which he setteth on work the more euidently is his power seene and the better doth his praise appeare This gaue Dauid comfort and assurance being a stripling vnarmed and vntrained to the field to encounter hand to hand in a single combat with a mighty gyant he doubted not to ouercome him but was perswaded in his heart of his helpe that neuer forsaketh his that trust in him and call vpon him that he should smite him with his sling take his head from him with his sword and giue the carcasses of the hoste of the Philistims vnto the fowles of the ayre and to the wild beasts of the earth and he maketh this the reason of all That all the earth may know that there is a God in Israel 1 Sam. 17.46 1 Sam. 17.46 This also doth the Apostle inferre and inforce in another kind speaking of our saluation and redemption and of those that are counted worthy to be partakers of them 1 Cor. 1.26 1 Cor. 1.26 27 28 29 31. You know your calling how that not many wise men after the flesh nor many mighty nor many noble are called but
and in many others To this doth the Prophet exhort them Hos 14.3 Take vnto you words and turne to the Lord and say vnto him Take away all iniquity and receiue vs graciously so will we render the calues of our lips Thus we see confession of sinne and asking of pardon must ioyne hand in hand and goe together as friends that are agreed so that we should not hope for pardon but pray for pardon of God Exod. 34.7 whose nature is to forgiue iniquity transgression and sinne that is sinnes of all sorts how great and heinous soeuer they be If we sinne against God and neuer aske forgiuenesse of God we shall neuer receiue forgiuenesse at his hands Lastly we ought so to confesse our sinnes The eighth property as that we haue also a purpose to leaue and to forsake our sinnes We must not thinke to find mercy so long as we haue a desire to continue in them Hence it is that the Prophet saith Esay 55.7 Let the wicked forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercy vpon him and to our God for he is very ready to forgiue This is true repentance to flie from sinne forasmuch as euery one that nameth the Name of Christ must depart from iniquitie 2 Tim. 2.19 This is a faultie confession of sinne when there appeareth no change or alteration in them that doe confesse We must confesse both some of our sins and all of them Iob 20.12 and keepe none of the sweetnesse of them vnder our tongues as Iob speaketh but refraine from them and be afraid that they will be vnto vs as the gall of Aspes We must cast aside euery thing that presseth downe and the sinne that hangeth so fast on Heb. 12.1 he will bring all sin vnto iudgment and therefore we should confesse all of them if we would haue pardon of all of them We desire to haue them all pardoned so that we must hide none of them nor conceale them for thereby we shut vp Gods mercy and are enemies to our owne peace And shall restore the dammage thereof with his principall and put the fift part of it more thereunto c. The second meanes of expiation of our sins or of receiuing forgiuenesse of them is restitution which is set downe three wayes He that hath wronged his neighbour must restore first the principall secondly the dammage and thirdly he shal adde a fift part thereto to the end that all persons should be terrified from committing this or the like sinne and the owner may haue a full amends and receiue a perfect satisfaction True it is our offences are forgiuen freely without our deserts and certaine it is we cannot make amends and satisfaction to God but we can and may and ought vnto our brethren which are damnified by vs. Now if God had ordained that such as purloyne from men their goods either by open oppression or by forged cauillation or by violent extortion or by colourable circumuention should onely restore the principall portion which they haue taken away it might haue encouraged many in their wicked waies and haue strengthened the hands of the fraudulent dealer For he might reason thus with himselfe I wil enrich my selfe with my neighbours goods and draw vnto me that which is his I will goe closely and couertly to worke it is a thousand to one that euer it be knowne or I espied and if it come abroad to the open light I know the hardest and the worst that may befall he can haue but his owne againe and so though I be no winner I am sure I shal be no looser To preuent this mischiefe and to stop the mouthes of all those that are ready to doe wrong the Lord decreeth that such a one shall restore not onely the principall but he shall repay the dammage that the owner hath sustained by the lack or losse of his goods and besides he shall adde a fift part thereunto whether it be more or lesse that he hath taken away From hence we learne that whatsoeuer is vniustly taken away from the right owners Doctrine Restitutioâ— iâ— required or 〈◊〉 such as haue taken any thing wroâ—â—fully ought to be restored vnto them againe It is a duty required at our hands to make restitution to our brethren whensoeuer wee haue wronged them and whatsoeuer we haue taken from them When Abimelech had taken away Abrahams wife while he soiourned in Gerar the Lord said vnto him in a dreame Deliuer the man his wife againe for he is a Prophet and he shall pray for thee that thou mayest liue but if thou deliuer her not againe be sure that thou shalt die the death thou and all that thou hast Gen. 20.7 Abimelech is commanded to restore her againe to him whose by right shee was and to whom onely she pertained Many lawes to like purpose are set downe in the booke of Exodus chap. 22.1 3 4 5 c. If a man steale an oxe or a sheepe and kill it and sell it he shall restore fiue oxen for the oxe and foure sheep for the sheepe c. If a man doe hurt field or vineyard and put in his beast to feede in another mans field he shall recompense of the best of his own field and of the best of his owne vineyard So in the booke of Leuiticus chap. 6.1 c. the Lord ordaineth If a soule sin and commit a trespasse against the Lord it shall be because he hath sinned that he shall restore c. And to this purpose Samuel appealeth to the consciences of the people 1 Sam. 12.3 Behold heere I am beare record of me before the Lord and before his Annointed whose oxe haue I taken or whose asse haue I taken or whom haue I defrauded or whom haue I oppressed or of whose hand haue I receiued a bribe to blinde mine eyes therewith and I will restore it you Euery one that hath gouerment ouer others cannot truely say thus but euery one ought to do thus Whereby we see that howsoeuer God commandeth vs to confesse our sinnes which we haue committed vnto him yet that is not sufficient vnlesse we also make actuall restitution to him whom we haue offended This trueth is yet better to be confirmed Reason 1 by strength of reason And first we must know that it is a fruit or signe of true repentance and turning vnto God and of an heart touched with a feeling of his former offences that he which hath stollen will steale no more This we see in the example of Zacheus Luke 19.8 when once hee beleeued in Christ who had as it were lighted a candle within his heart that he began to see his own vnrighteousnesse and so his vnworthinesse to receiue any good thing he stood forth and said vnto the Lord Behold Lord the halfe of my goods I giue to the poore and if I haue taken away any thing from any man by false
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 slow Reason 1 to anger and of great kindnesse more ready to shew mercy then to send iudgement Psal 103 8 9. Secondly he doth not afflict willingly nor greeue the children of men Lam. 3 33. Thirdly he dealeth with vs as a father dealeth with his children spareth them as a father doth his sonne that serueth him Mal. 3 v. 17. Psal 103.13 Esay 49.15 Fourthly he spareth oftentimes the wicked and vngodly and powreth not all his wrath vpon them and so prone is he to shew mercy that an outward humiliation hath obtained a mitigation and prorogation of the punishment For when Ahab hearing the threatning of God denounced to come vpon him as a fearefull thunderbolt and against all his house so that such as dyed in the city should be eaten of dogs and such as dyed in the field should bee eaten of the fowles of the ayre hee rent his clothes and put on sackecloth vpon his flesh he fasted and lay in sackcloth the word of the Lord came vnto the Prophet saying Seest thou how Ahab humbleth himselfe before me See the accomplishment hereof 2 King 9.25 because he humbleth himselfe before me I will not bring the euill in his dayes but in his sonnes dayes will I bring this euill vpon his house 1 King 21.27 29. This was but a temporary repentance as appeareth in the chapter following verse 8. yet it was not altogether fruitlesse but obtained a blessing answerable to the repentance the repentance was for a time the deferring of punishment was for a time also If God grant thus much to the penitency of an hypocrite we may be well assured that he will be gracious to such as bring forth true repentance and the fruits thereof Fiftly we are the workemanship of God created by him who willingly destroyeth not the worke of his owne hand therefore hee is not pleased with the striking of them Iob. 10.8 c. Esay 38. Lastly he seeth what is in our hearts he knoweth that we are but dust euen as a wind that passeth away Psal 78.39 Therefore he is full of compassion he turneth his anger away and doth not stirre vp all his wrath Vse 1 Learne from hence that God is compassionate he is soone intreated vpon our serious repentance He taketh no pleasure in our destruction hee desireth not to crush vs vnder his feet he is full of mercy and goodnesse This is the nature of God these are his titles And howsoeuer he may seeme to our corrupt affections to be seuere and rigorous as the euill and vnfaithfull seruant speaketh in the Gospel Matth. 25.24 I knew thee to be an hard man reaping where thou hast not sowen and gathering where thou hast not strewed yet euen in his corrections and our afflictions his great mercy and moderation appeareth 1 Cor. 10.13 This is a singular comfort to all that are in distresse whether it be of body or minde to consider how God is affected toward vs. Vse 2 Secondly we see that happy is the state of the Church no euill shall ouertake those that are truely the Lords farther then tendeth to their good Gen. 19.16 their afflictions shall fall out to the best We deserue to bee made like to Sodome and Gomorrha Wee know the affliction of Iob and the ende that GOD made for hee is very pittifull and of tender mercy Iam. 5.11 Now he is euermore the same with him is no change or shadow of turning as he was good to him so also hee is and will be good to vs. Thirdly is God thus fauourable then be assured that the soule which returneth shall Vse liue Ezek. 18.25 and 33.11 As I liue saith the Lord I haue no pleasure in the death of the wicked but that the wicked turne from his way and liue turne ye turne ye from your euill wayes for why will ye dye O house of Israel It is with God as it was with the woman that had found her groat as with the shepheard that had found his strayed sheepe as with the father that embraced his leude and licentious sonne Such as beginne to see their sinne must not thinke it to bee too late to returne When God calleth and cryeth out so often so earnestly so louingly turne ye turne ye froÌ„ your euill wayes shall we answere as infidels or as men in despaire the time is past it is too late when God saith Why will ye die shall we reply against God nay indeed against our owne selues It is too late to liue Let vs bewayle the abuse of Gods mercy patience and long suffering but withall we must know that the Lord delighteth not in the death of a sinner but would that the should liue The people iourneyed not till Miriam was brought in againe See here the greeuousnesse of sinne it was committed by one or two but the contagion of it passeth farther it was the worse for them that were neere vnto it for the people were stayed and could not goe forward Sinne therefore hurteth not onely those that commit it but such also as come neere it and troubleth those that are within the reach or sent of it Againe as God is iust in causing her to be shut out of the hoste so he is merciful in suffring her to be brought in And here is an instruction to the Church of God that they be not too rigorous in execution of the discipline and dispensation of the keyes We must be as ready to receiue the penitent as zealous in casting out the impenitent We haue spoken already of putting out of the Church open offenders and of the mitigation of the censure at the commandement of God now before we end the chapter obserue the quality and condition of the person against whom God proceedeth Miriam was a great Prophetesse the sister of Moses and Aaron and great suit and supplication was made to God for her that she might be healed of her leprosie and receiued againe into the assembly yet she continueth a leper and as an excommunicate person We learne hereby this truth That no man Doctriâ—â— None caâ— free from iudgemeâ—â— hauing â—â—â—ned though neuer so excellent of what place soeuer he bee can be free from Gods iudgements when he hath sinned against him What was it that droue Adam out of the garden and as it were banished him into the rest of the earth Gen. 3.24 was it any thing but disobedience 2 Sam. 6.7 Who hath sinned against the most High and hath not reaped the fruit of his owne wayes Let the Angels speake that first sinned and were first punished who because they kept not their first estate but left their owne habitation he hath reserued in euerlasting chaines vnder darkenesse vnto iudgement of the great day Iude vers 6. Was it any better with the old world among whom were men of al sorts high and low rich and poore old and yong they sinned together and as it were made a conspiracy with one accord against God in the end they
this is the end that God aimeth at Reason 3 in all his threatnings not the destruction of them that are threatned but their amendment Ezek. 18 23. Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue and ch 33 11. Why will ye die O house of Israel The vses First consider that in the greatest Vse 1 and most fearefâ—ll threatnings of Gods heauy iudgements theâ—e is comfort remaining and hope of grace and mercy to be found there is life in death and health in sicknesse if we can change and amend Thus do the Princes of Iudah profite by the threatnings of the Prophet when he had threatned desolation of the Lords house and the destruction of the whole Land for which the Priests and people would haue put him to death they pleaded the practise example of good Hezekiah for the comfort of themselues and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies Ier. 26.18 The place is worthy to be considered where the Princes shew that Ieremy did no more theÌ„ Micah had done before him yet Hezekiah and all Iudah did not put him to death but feared the Lord and besought him of mercy and the Lord repented him of the euill which he had pronounced against them But it may be obiected Obiectioâ— If God threaten one thing and doth another it may seeme his will is changeable and that he hath two wils I answer Answer the will of God is one and the same as God is one but it is distinguished into that which is secret reuealed as the Church is sometimes visible and sometimes inuisible yet but one Church The secret will is of things hidden with himselfe and not manifested in the word The reuealed is of things made knowne in the Scripture Deut. 29 29. and by daily experience The secret is without condition the reuealed with condition and therefore for the most part it is ioyned with exhortation admonition instruction and reprehension But no man is exhorted and admonished to doe his secret will because no man can resist it the reprobate and diuels themselues are subiect vnto it and must performe it Rom. 9.19 Vse 2 Secondly it is the duty of the Ministers to propound the threatnings of GOD with such conditions prouoking and perswading all men to repentance and amendment of life offering grace and mercy to the humble and broken hearted 〈◊〉 1 4 14. â—2 3 Esa â— 16. They are to preach not onely the law but likewise with the law the Gospel And thus they are said both to bind and loose both to retaine sins and to forgiue For as Eliah by his earnest and zealous prayer did both shut vp the heauens 〈◊〉 4.25 Iam. â— 18. and open the windowes of heauen so that it gaue raine and the earth brought forth her fruit so the Ministers of God by their earnest zealous preaching do shut vp the kingdome of heauen against all obstinate persons â—â—th 16.19 and also open the heauens to such as are penitent To propound the threatnings of God without condition is to bring men to despaire and to take from them all hope of mercy and forgiuenesse Thirdly it is the duty of the people whensoeuer Vse 3 they heare the theatnings of God to stirre vp themselues to repentance thereby to preuent his wrath and to stay his iudgements Let vs take heed we doe not rush on as the horse in the day of battell 〈◊〉 12.11 12. to our destruction And thus haue the seruants of God vnderstood his threatnings and accounted them as a Sermon of repentance as we heard before of Hezekiah king of Iudah and all Iudah with him when Micah the Morashite prophesied saying 〈◊〉 26.18 Thus saith the Lord of hostes Sion shall bee plowed like a field Ierusalem shall become heaps they fell not into desperation neither concluded an impossibility of obtaining pardon and the continuance of the Temple of the citie and of the whole kingdome but besought the Lord and feared his Name the Lord repented him of the plague which he had denounced against them And no maruell that this godly king conceiued the meaning of the threatning in that manner for so did the King of Niniueh an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise Who can tell if God will turne and repent 〈◊〉 3 9. turne away from his fierce anger that we perish not Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah when he was sicke vnto death 〈◊〉 3â— 1.2 Set thine house in order for thou shalt die and not liue and therefore he turned his face to the wall and prayed to the Lord of life Let vs make this vse of the Ministery of the word and of all the threatnings contained therein to bee stirred vp to repentance and obedience lest we be destroyed If there be no change in vs let vs looke for a change from God and he will neuer change his threatnings except we change our liues and conuersations Vse 4 Fourthly seeing the threatnings of God suppose a condition we must also know how we ought to vnderstand his promises to wit with a condition The threatnings of GOD haue a condition of repentance the promises haue a condition of faith and obedience Esay 1.19 God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs then wee will acknowledge our selues bound in duty to serue him We must not only consider what God promised to vs but withall remember what he requireth of vs. Hence it is that the Prophet saith I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it Ier 18.9 10. but if it doe euill in my sight that it obey not my voyce then will I repent of the good wherewith I saide I will benefite them He hath promised to loue vs but he requireth at our hands to loue him againe He hath promised to forgiue vs our trespasses but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs but he looketh for at our hands that we walke before him as obedient children Lastly if God threaten and no repentance Vse 5 followeth then certainely the threatnings pronounced will come to pâ—sse God threateneth not in vaine he terrifieth not without cause If we doe not preuent them they will preuent vs and take vs away suddenly See the fearefull examples of the flood of Sodome of the destruction of the ten tribes of Ierusalem and of the Iewes of the seuen Churches of Asia and other Churches planted by the Apostles supplanted in the wrath of God all assure vs of the truth of this point Consider our owne wayes in our hearts We liue where wee
of it wast thou taken because thou art dust and to dust thou shalt returne Where the reason is thus framed Thou art made and taken out of the dust therfore thou shalt returne to the dust Secondly we must all die the death because Reason 2 all haue sinned and are depriued of the glory of God for the Scripture concludeth al both Iewes and Gentiles vnder sin True it is man was created to immortality and if he had euer loued God and neuer sinned he should euer haue liued without seeing death But wheÌ„ sinne entred death followed in the world as the wages doth the worke according to the threatning of God Gen. 2 17. In the day thou eatest of the forbidden fruit thou shalt die the death For as they that are adiudged and condemned to dye â—sost hom â—â—en 3. are accounted as dead men albeit they be kept aliue in prison so our first Parents although they did not immediately die yet immediately were subiect to death by desart of sinne So the Apostle Rom. 5 12. By one man sinne entred into the world and death by sinne and so death went ouer all men in whom all men haue sinned Where he proueth the cause by the effect that sinne was before Moses and the Law giuen by him because death was in the world which seizeth vpon young and old infants sucklings whereby euery one is conuinced of sinne 〈◊〉 3 19. euery mouth is stopped and all the world subiect to the righteous iudgement of God Seeing therefore wee are all made out of the dust and carry about with vs this body of sin we haue here no continuing City but are placed in the world for a season as men set vpon a Stage to play our parts then must be gone to giue roome to others according to the saying of Salomon One generation passeth and another generation succeedeth Vse 1 The vses follow First the rich the mighty the learned and men of high degree must acknowledge that there shall be no difference betweene them and the poore the lowly and vnlearned in the graue vnto which all must descend True it is there is a difference and distinction betweene rich and poore high and low great small in their life time in friends in honours in houses in lands in liuings in food in apparell in duties in dignities such like externall priuiledges and prerogatiues which shall haue an end yet all these shall ceasse and all degrees must equally meete together in the graue so that albeit an vnequall life haue gone before yet an equall death shal follow after â—rat oda li. 1. This is it which Iob pointeth vnto chap. 17 which we named before where he sheweth that all worldly prosperity and hope shall faile They shall goe downe into the bottome of the pit surely it shall lie together in the dust And the Prophet Psal 49 9 10 11. sheweth that neither wit nor wisedome neither might nor mony neither fauour nor policy can preuent or put away death that all without difference respect of persons must yeeld to Nature and that all meanes which they can deuise for the continuance of their names shall come to nought For hee seeth wise men die and also that the ignorant and foolish perish and leaue their riches for others Secondly let men of excellent and eminent Vse 2 places liue iustly and deale vprightly in their callings wherein they are set As they are placed aboue others so they are seene marked before others and notwithstanding all their honour and estimation their riches and retinue they must die and depart hence when it shall be said to them â—â— 16 2. Come giue an account of thy stewardship for thou maiest be no longer steward The remembrance of death must therefore admonish them of their duties that they dreame not of immortality and they promise not to themselues continuance heere and perpetuity This Dauid toucheth and teacheth Ps 82 2 3 6 7. How long will ye deale vniustly and accept the persons of the wicked Doe right to the poore and fatherlesse doe iustice to the poore and needy deliuer the poore and needy saue them from the hand of the wicked I haue saide yee are Gods and ye all are children of the most High but ye shal die as a man and ye Princes shall fall like others So then when we are tempted to euill we must remember death and the estate that followeth death Therefore the Apostle chargeth them that are rich in this world 1 Tim. 6 17 18. that they bee not high-minded neither trust in vncertain riches but in the liuing GOD because we brought nothing into this world and it is certaine that we can carry nothing out Thirdly this consideration of the common Vse 3 condition of al flesh must stirre vp our affections from resting relying vpon men whose breath is in their nostrils to depend vpon the eternall God which continueth and liueth for euer Let vs beware of all vaine confidence We are ready to rest vpon creatures and stay our selues vpon an arme of flesh as vpon a broken Reed whereby we deceiue our selues of our hope and rob God of his honour This we learne Psal 146 3 4 5. Put not your trust in Princes nor in the sonnes of man for there is no helpe in him his breath departeth and he returneth to the earth then his thoughts perish Blessed is hee that hath the God of Iacob for his helpe whose hope is in the Lord his God Man is vaine and all his pompe is lighter then vanity If then we make him our stay and staffe we beate the ayre wee labour in the fire we build vpon a weak foundation and rest vpon the vncertaine life of mortall and miserable man Psal 144. who vanisheth as a shadow passeth as a dreame flieth as an Eagle speedeth as a Poste consumeth as a garment and goeth away as a thought that cannot be recalled His life is as a span soone measured as a vapour soone gone as a tale soone told as an hand-bredth soone measured as a winde soone ouerblowne and as the weauers Shuttle quickly sliding Lastly it is our duty to prepare for it before Vse 4 it cometh that we may bee found ready and haue oyle in our lamps wheÌ„ the Bridegroome cometh For death spareth none it respecteth no person no age no Sexe no State or condition no power can withstand it no wisedome can preuent it no bribe can corrupt it no cunning can ouercome it And albeit we often recouer of some diseases yet in the ende we are taken away The whole life of a Christian should be a continuall meditation of death to teach vs as it were to die daily and to number our daies that we may apply our hearts vnto wisedome not to set our whole loue and liking on the world which wee must shortly leaue Will a man bestow cost and charges on an house and tenement in which hee shall not long dwell
do the sparkes flye out are scattered abroad to the shame and confusion of their owne faces This is it which the Prophet noteth in the people of Israel whom God of his mercy had chosen to be his Church aboue other Nations When the wrath of God came euen vpon them and slew the strongest of them and smote downe the chosen men of Israel then they returned to him and sought him early then they remembred that God was their strength and the most high God their redeemer but they flattered him with their lips and dissembled with him with their tongue for their heart was not vpright with him neither were they faithfull in his couenat Psal 78 31 34 35 36. Where we see that howsoeuer hypocrisy were in their secret soules and deepe dissimulation in their secret parts yet a counterfet repentance is in their mouthes their owne harts had taught their tongues to lye against God Secondly they would be like the children Reason 2 of God in their afflictions whom they regard not to follow in their conuersations They hate them with a deadly hatred and cannot abide them in their life so long as themselues liue in peace and sleepe in security but when the hand of God is heauy vpon them theÌ„ they would follow their example and would giue a world that they were like vnto them That they might die the death of the righteous Numb 23 10. yet is their confession no true confession because it proceedeth not from a feeling of the filthinesse of sinne but ariseth from a feare of punishment and therefore it is without conuersion to God without hope of mercy without prayer for pardon without hatred of sinne and without purpose to amend The vses of this doctrine are these First Vse 1 this ouerthroweth the doctrine of the Church of Rome which teacheth that confession is a part of true repentance which is a turning of the heart and a right reformation of the life For they make three parts of repentance contâ—ition of the heatt confession of the tongue satisfaction of the worke But these are not to be holden of vs as essentiall parts of a right repentance inasmuch as they may agree to the Reprobate and vnregenerate and are all of them found in Iudas that betrayed his Master Math. 27 34. For when he saw that Christ was condemned he sorrowed was striken with greefe for the treachery hee had committed againe he confessed his sinne before the high Priests in betraying innocent blood Lastly he made satisfaction and restitution of the mony which he had receiued Besides if wee marke their owne doctrine Catech. Rom. pag. 437. Tho. Aquin lib. 4. dist 2. quaest 1. art 1. who teach that contrition is an act of a mans free will proceeding from it not an act of the Holy-Ghost and that satisfaction may bee performed by another one satisfying for another as well as for himselfe Ioh. Chapeauil summ Catech. Rom. we may truely and soundly conclude from their false and vnsound doctrine that the reprobate may haue sorow of heart yea make confession and satisfaction and consequently their confession is no true member of repentance This therefore cannot be the true Religion which faileth and faultereth in the chiefe points and foundations thereof The like wee might say of the faith of the Romane Church which a reprobate may attaine For they define it to be a gift of God and a certaine light of the minde whereby a man giueth a sure and a certain assent to those things that are reuealed in the Word of God Rhe. Testam vpon 2 Cor. 13. And therefore our English Rhemists write that we may know and feele whether we haue faith but cannot know whether we be in the state of grace So Bellarmine in his first booke of Iustification auoucheth that whereas wee are taught in the Creed to beleeue the forgiuenesse of sinnes Bellar. de Iustif lib. 1. ca. 9. Sensus illius articuli non est credo aut confido mihi remissa esse peccata sed credo confiâ—cor in Ecclesia Catholica esse donum remissionâ—s peccatorum c. Iam. 2.19 Heb. 6.5 Luke 8 13. The meaning of that Article is not I beleeue or trust that my sins are forgiuen but I beleeue and confesse that the gift of forgiuing sins is found in the Catholike Church which is receiued by Baptisme and other Sacraments All this is but an historicall and generall faith which the diuell himselfe hath who beleeueth and trembleth as the Apostle teacheth and therefore also the reprobates whose mindes are so far enlightened to know the truth This is to beleeue as the Church beleeueth albeit they know nothing how the Church beleeueth If then the reprobate may be made partakers of the faith and repentance of the Church of Rome Acts 20 20.21 which are the two chiefe parts of Religion it confuteth those Polititians wise in their owne eyes who neither shame nor feare to maintaine that the Romish Religion differeth not in substance from the doctrine of the reformed Churches and consequently that they may be vnited reconciled If they can make a fellowship betweene righteousnesse and vnrighteousnes a communion betweene light and darknesse concord betweene Christ and Belial then they may make an harmony and hotch-potch betweene these two so contrary the one to the other But they shall assoone bring the North and South pole together and cause heauen earth to ioyne in one as these two the one grounded vpon the infallible rock of the Scriptures onely the other builded vpon the traditions of their fathers Vse 2 Secondly we must learne that they are further from the Kingdome of heauen that deny their sinne that hide it that excuse and iustifie it the reprobate shall rise vp in iudgment and condemne this generation It is one steppe toward the Kingdome of Heauen to tremble at the iudgements of God to feare to commit sin to sorrow and weep for it when a man hath committed it to humble himself and acknowledge his particular sinnes before mens and to pray to God in his distresses yet the reprobate may goe thus farre in his profession and afterward fall away This we see in Ahab when Eliah had reproued him for his bloody oppression and Idolatry and had denounced the wrath of God to fall vpon him and his posterity 1 Kings 2â— 29. He rent his cloathes put on sackcloath vpon him fasted and went softly in token of mourning Thus he humbled himselfe for some sinnes which hee had committed yet not for all his sinnes neither did he aske pardon for them So the Israelites murmuring against God desiring flesh for their lusts in the wildernesse had their prayers granted Numb 11 If then the vngodly may goe thus farre in Religion then they are heereby condemned that iustifie themselues in their iniquities and cannot bee brought to a free confession of them but hide them as Adam Gen. 3 2â— or excuse
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
of mortification to prepare them to the kingdom of heauen but follow the fruites of the flesh the lusts of their eyes and the pride of life so they shall finde their owne death to bee farre differing from the quiet sleepe of the righteous who see by faith the heauens open for them with Stephen and know that the glorious Angels are their attendants ready to conduct and to direct theyr soules into glory They know that their Redeemer liueth and that they shall see God in their flesh with the same eyes Iob 19 2â— albeit theyr reines be consumed within them for the Lord knoweth the way of the righteous As for the wicked it shall not bee so with them Psalme 73.19 20. They shall sodainly bee destroyed and horribly consumed as a dreame when one awaketh O Lord when thou raisest vs vppe thou shalt make their image despised Their death is full of feare and horror â— things â—fying thâ—â— of the 〈◊〉 man they see three fearefull obiects represented before their eyes dismaying all theyr senses and affrighting all the powers of their soules so soone as they apprehend them thorough all which dying without repentance they must passe without redemption or deliuerance to wit death iudgement and hell the one following the heeles of another They shal know the pangs of death they shall appeare at the day of Iudgement they shall feele the torments of hell and fire vnquenchable When they haue runne out theyr miserable and wretched race they shall sodainely be attached and arrested by death death shall call and cry out for iudgement and iudgement shall take them and throw them into hell and perpetuall perdition If a man in this life that hath liued wantonly bene clad gorgeously and fared deliciously euery day should see these three fearefull spectacles the sword to smite him the plague to touch him and famine to consume him it were able to astonish him and bring him to despayre But all these are nothing in comparison of the former for as it is appointed vnto them once to dye Heb. 9 27. which is the entrance into the next plague so after death commeth iudgement which shall be according to theyr works wheÌ„ theyr most secret thoughts shall be written in theyr foreheads and grauen as with a pen of Iron to remayne in remembrance for euer and after iudgement commeth hell fire then shame and contempt shall bee powred vpon them then vtter desperation shall seize vpon them then an eternall separation from the comfortable presence of God shall ouertake them fall vpon them and they shall haue perpetuall fellowship with the diuell and his angels This is it which maketh the vngodly so loth to heare of death and so willing to wish in word to dye the death of the righteous They would liue like themselues but would dye like the faithfull But we cannot seuer and diuorce the life and the death of the people of God they must alwayes go together and follow one the other necessarily Thus wee see as there is great difference betweene the godly and the vngodly in their life so there shall be a greater difference betweene them after this life For albeit all sleepe in the dust of the earth shall awake out of their sleepe 〈◊〉 12 2. yet the godly shall inherit euerlasting life but the vngodly shall go into euerlasting fire prepared for the diuell and his angels This appeareth vnto vs in the parable of the rich man and Lazarus there was a great difference betweene them while they liued vpon the earth the one abounded in riches was clad in purple and fed with dainty fare Lu. 16 22 23 the other was cloathed in rags couered with sores and abounded in nothing but in penury and misery here was a maine difference between theÌ„ But when they went the way of all flesh and were gathered vnto their Fathers then was the greatest difference of all as if the other were not to be thought vpon For when this poore begger dyed hee was carried by the Angels into Abrahams bosome the rich man also died and was buried and was carried into the torments of hel to whom Abraham said Luk. 16.25 Son Remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented This is that great gulfe and wide space set betweene the godly and the vngodly Vse 3 Lastly it is our duty to stirre vp the giftes of God in vs and to take heed we quench not the graces of the Spirit in vs. The gifts of God giuen vnto vs are as a sparke of fire kindled in our hearts our corruptions are as a water seeking to quench them Wherefore it standeth vs vpon to be careful and diligent in kindling this fire and in blowing these coales that the talents committed vnto vs may bee increased and the Lord receiue at his comming his own with aduantage This the Apostle Paul teacheth Timothy who had bene brought vp in the Scriptures of a childe 2 Tim. 1 6. I put thee in remembrance that thou stirre vp the grace of God which is in thee by the putting on of my hands Christ Iesus compareth in the Gospel the grace of God in the heart to a grain of Mustard seed which is small to see to at the beginning 〈◊〉 â—3 31 â—â— 26. but when it is once planted in the fruitfull ground of a regenerate heart it springeth vp incontinently encreaseth speedily spreadeth mightily and prospereth exceedingly If a man at the first beginning of his conuersion haue some little feeling of his wants some weake and faint desire of faith and some small testimonies of his adoption he must remember to be thankfull for these and seeke to increase them by the vse of the Word Sacraments Prayers Meditations Conference and such like helpes that wee may be alwayes proceeding endeuouring striuing asking seeking and knocking to know the heighth depth bredth of the loue of God 〈…〉 we must alwayes grow vpp◠〈…〉 God Psal 143 6. and desire 〈…〉 be giuen vs to supply our weakn◠〈…〉 must long after him as the thirsty lâ—◠〈…〉 should pant after him as the Hart bray 〈…〉 riuers of waters Psal 42 1. Blessed are 〈…〉 hunger and thirst after righteousnes for tâ—◠〈…〉 be satisfied Math. 5 6. He will giue to him tâ—◠〈◊〉 a thirst to drinke of the Well of the water of 〈◊〉 freely If wee haue this appetite vsing all the meanes which God hath appointed and being carefull to honor him for that which wee haue receyued already I am perswaded that he which hath begun this good worke in vs will perfect and finish the same vnto the day of Iesus Christ And let my last end be like his Here is a liuely testimony of the immortality of the soule For if hee had beleeued that man had ended with death and then there had beene no further reckoning nor account to be made it had beene a vaine and
saluation with fear and trembling seeing the day of account commeth and seeing we must all appeare before the iudgement seat of Christ to receyue the things which are done in this body whether they be good or euill so soone as the some body are separated Let vs remember our Creator in the daies of our youth Eccl. 12 1. Let our conuersation while we liue vpon the Earth be lifted vp to the heauens Let vs mortifie the lusts of the flesh and not walke in the wayes of our owne hearts assuring our selues that for al such things God will bring vs to iudgement Therefore the Apostle Peter speaking of the dissolution of the world the passing away of the heauens the melting of the elements the burning of the earth and the destruction of the vngodly draweth from these words this exhortation Seeing therefore all these things must be dissolued what manner of persons ought ye to bee in holy conuersation and godlines looking for and hasting vnto the comming of that day of God 2. Pet. 3 11 12. Let vs set this day before our eyes whatsoeuer we do and then we shall not sinne for euer Let vs arraign our selues at his bar and thereby prouoke one another and be prouoked our selues to our duties For if wee would iudge our selues wee should not be iudged of the Lord 1 Cor. 11. Let vs be carefull to lay a good foundation of saluation and neuer giue ouer vntill wee haue Christ dwelling in our hearts by faith and receiue the spirit of adoption to cry in our hearts Abba Father For if wee depart out of this life without faith in Christ and without hope of saluation it had beene better for vs that we had neuer beene borne Matth. 26 24. as Christ speaketh of Iudas the son of perdition For what will it profit vs to winne the whole world then lose our own soules To liue in pleasure to haue all that our hart can wish or desire for a season and afterward to be tormeneed in hell fire for euer Vse 5 Fiftly this is a great and exceeding comfort to the childreÌ„ of God to know that after this short this weak this feeble this fraile life our soules shall returne to the Lord and be lifted vp to the kingdom of heauen Let vs therfore prepare our selues for death that we may bee fit vessels for eternall lâ—fe and commend our soules into the haÌ„ds of God at our departure This was it which the Apostle practised Phil. 1 23. 2 Cor. 4 18 5 1.2 The greatest afflictions that can befall vs heere are nothing in respect of the blessed reward of immortality as the same Apostle teacheth Rom. 8 18. I count that the afflictions of this present time are not worthy of the glory which shal be shewed to vs. Let vs not feare the enemies of the Church they may separate the soul from the body but they can neuer separate the soule from God They may kill the body but they cannot kill the soule They may take from vs a little momentany pleasure of this life but they cannot keepe vs from the presence of God at whose right hand are pleasures for euermore This is that which Christ teacheth his Disciples Mat. 10 28. Nay they haue no power ouer the body further then God permitteth them as Christ answered to Pilate glorying in his authority saying Knowest thou not that I haue power to crucifie thee and to loose thee Thou couldest haue no power at all against me except it were giuen thee from aboue therefore he that deliuered me vnto thee hath the greater sin So then let vs not feare their feare whose power is limited is limited restrained death with one stroke shall set vs at liberty and free vs from the yoke of all oppression to our vnspeakable and endlesse comfort Contrariwise this is a dolefull and woful doctrine to the wicked and vngodly who liue here after their owne lusts follow their pleasures delighting in vanity and forgetting God to consider the perpetuity immortality of their souls and that they must giue a streight account of all their wayes and workes This must needs be a doctrine of fear and terror vnto them able to break their stony hearts and astonish their inward senses and dash them vpon the rockes of hopelesse and helplesse desperation What can be more heauy newes to a seruant that hath wasted consumed his masters mony with riotous liuing then to heare of a day of reckoning account to be giuen of his Stewardship So is it with all the vngodly they feare nothing more then their appearing before the heauenly Iudge to be tryed according to their workes Oh it were well with them if their soules were mortall that they might sleepe in the dust and lye in the graue for euer to bee buried with their bodies neuer to bee raised againe Oh their case were happy and thrice happy shold they be if they might neuer come to iudgement or had beene borne as toades and serpents or wormes of the earth that liuing their life they might also dye their death But it shall not be so with them their case shall not be so well the end of this life bringeth them into eternal torments and when they haue tasted the first death the second death shall take holde on them Then they shall pronounce a thousand woes against themselues then they shal wish they had neuer bene borne Then they shall weepe and houle without recouery then they shall gnash with their teeth and gnaw their tongues for anger Mat. 22 12. Reuel 6 Luke 23 TheÌ„ they shal desire the mountaines to fall vpon them and the hils to couer them from the presence of him that sitteth on the throne and from the wrath of â—he Lamb c. For as they are happy that die in the Lord beeing ioyned to him and freed from all sorrowes so they are wretched and a thousand times miserable that depart hence out of Gods fauour haue the sinnes of their youth and age accompanying them to whom he will say Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his Angels Matth. 25 41. We see how the consideration of the Sessions or Assises striketh a terror into the heart and conscience of the guilty malefactor how much more then shall the solemne day of the Lords last iudgement amaze affright and astonish the Reprobate who haue drawne sinne vnto them as with Cart-ropes and haue cloathed themselues with shame as with a Robe This wil be a day of blackenesse and of darkenesse a day of clouds and obscuritie a day of horrour and confusion vnto them that dwell vpon the face of the earth when God shall come to iudge without respect of persons For what rest or comfort can the malefactor take when he is alwayes in expectation of the comming approach of the Iudge Whereas the godly haue peace of conscience and shall lift vp their heads
but of him that calleth Rom. chap. 9 verse 11. Secondly it is sinne onely that bringeth shame and reproch as we shewed and proued in the first Doctrine vpon this chapter and therefore such as come of wicked persons and parents if they forsake the sinnes wherin their ancestors and forefathers haue walked and wallowed as swine in the myre can receiue no touch of disgrace or blemish of honour or stayne of name at all Thirdly it is no credite or grace for euill and corrupt children to descend of godly parents as we see in the children of Iosiah he reformed religion betimes and consecrated his young yeares as it were his first fruites vnto God howbeit his children walked not in the wayes of theyr father but did that which was euill in the sight of the Lord 2 Chron. 36 5 12 the righteousnesse of theyr father could doe them no good but the wickednes of the wicked shall be vpon himselfe Ezek. chapter 18 verse 20. Vse 1 We learne from hence that such as haue had euill parents must acknowledge Gods great mercy toward them and neuer forget what he hath done for them He might iustly leaue vs in the wicked wayes of our forefathers and giue vs ouer to follow their steps And as one serpent engendreth another so naturally doth one wicked man bring foorth another and without a speciall grace preuenting like father like sonne an euill roote an euill tree an euill fountaine an euill streame None ought therefore to iustifie the works of theyr progenitors thinke it enough if they follow them but must consider whether they followed the right way Psalm 78 8 rather they must say in humility Wee acknowledge O Lord our wickednesse and the iniquity of our fathers for we haue sinned against thee Ier. 14 20. Dan. 9 8. Psal 106 6. Esay 65 7. How many do we see runne on in euill with theyr euill fathers When Ieroboam had set vp two Calues the one at Dan the other at Beth-el the rest that succeeded him in his seat followed him in his sinne one after another like those that runne downe a steepe hill neuer stay till they come to the bottome vntill a worse arose I meane Ahab who sold himselfe to work wickednesse and changed the idolatry of Ieroboam into a worse bringing in the worship of Baal a strange god whereas before they worshipped the true God albeit in a false manner Wherefore when God restraineth the childrē from those wicked wayes and openeth theyr eyes to see the euill of theyr parents how can it but be acknowledged and confessed to bee his good hand and how should wee not say that the waies of God are equall Ezek. 18. Nothing is more naturall and ordinary then of euill parents to haue brought foorth into the world euill children Iob 14 4. Ioh. 3 6. Psal 51 5. Euery thing fructifieth according to his kinde of bryars what can come but bryars Of thornes what can wee looke for but thornes Euery seede hath his proper body 1. Corinth chap. 15 verse 38. Do men gather Grapes of thornes or Figs of thistles saieth Christ Math. 7 16 yet behold how God his mercy as it were preuailing and getting the vpper hand ouer his iustice and his power altering our corrupt nature behold I say how God by his maruailous and strange worke at which we may all wonder maketh Grapes to grow of thornes and Figges to spring our of thistles Hee maketh the barren woman to beare and to be a ioyfull mother of children Psalm 113 9. Gal. 4 verse 27 and them that were cut out of the Oliue tree which was wilde by nature to be graffed contrary to nature into a good Oliue tree Rom. chap. 11 verse 24. Whence did Abraham himselfe spring but of an idolatrous stocke for his fathers worshipped strange gods on the other side of the flood Iosh chapter 24 2 so that God shewed mercy to him and called him from his Countrey and kindred and from his fathers house Gen. chapter 12 verse 1. Secondly we are from hence admonished Vse 2 and prouoked to repent and turne vnto God Nothing can blot out the remembrance of the oppression cruelty wickednesse and prophanenesse of vngodly parents but the repentance of theyr children Ezek. chapter 18 ver 30 31. A wicked life ledde by wicked parents is as the skinne of the black-moore or as the spots of a Leopard it is written or grauen with the Pen of a Diamond all the water in the sea cannot wash it away nor all the nytre sope in the world cannot purge it but it cleaueth to the children and to the childrens children as a leprosie onely true repentance is able quite to blot it out This is as the Fullers earth that can scoure out all the staynes and blots of parents that they shall not cleaue to the children and therfore the Prophet calleth to them to repent and turne themselues from all their transgressions that iniquity bee not their ruine Ezek. 18 30 31 they must make them new hearts and new spirits And vntill the childe haue learned this to blot out his fathers sins by repentance the reproch of them cleaueth fast vnto him but when once he hateth and forsaketh them they are none of his they dyed in the bed and are buried in the graue of his father neuer to arise nor to bee charged vpon him or his name For as repentance blotteth out the remembrance of sinne before God as if it had neuer beene so ought it much more before men whose praise is to bee like theyr heauenly Father Thirdly no man ought to obiect the sinnes Vse 3 of parents whether dead or aliue or the punishment befallen vnto them though they haue liued an vngracious life or dyed an ignominious death to their children that doe not approue of their waies neyther follow them in wickednesse It was no disgrace or reproch to these sonnes of Korah to haue a traitor and rebell to their father that made insurrection against the lawfull Magistrate and was consumed with fire from heauen therfore there is as honourable mention made of them in holy Scripture as there is dishonourable of their father It was no discredite for Ruth or Rahab to come the one from the Moabites who were branded with infamy from their first conception Gen. 19 37. the other from the Canaanites who were cursed in their first father Gen. 9 25. and all of them vowed to destruction Gen. 15 16 18 19 c. If the father bee an Ammorite and the mother an Hittite yet if the childe bee a true Israelite in whom is no guile Iohn 1 47. as it is sayde of Nathaniel it shall be his greater prayse and glory rather then any shame and ignominy vnto him as it was more admired that any good shold come out of Nazareth then out of Ierusalem If a man haue an adulterer or drunkard or murtherer or prophane person vnto his father or haue had such forefathers for many generations
Adam which also is our sin Now there are four things that doe continually and distinctly cleaue to sinne Foure things cleaue to sin the fault the guilt the blot and the punishment The fault is the offence committed against God in the action which is the root of all the rest The guilt is an obligation to punishment for the fault and offence which we haue committed The blot or spot thereof is as it were a marke or print set and branded in the soule of him that sinned when he groweth to an hight in wickednes like the marke that was set vpon Cain when he had killed his brother For the multiplying of offensiue actions is the continuall encrease of the blot or blemish of the soule til in the end the light of nature be vtterly extinguished and men come to a reprobate sense and grow to be past feeling through the blindnesse of their mindes and the hardnesse of their hearts Euen as the dropsie man the more he drinketh the more hee dryeth so the more a man sinneth the more he is giuen to sinne As the couetous person alwayes desireth to get more so the sinner alwayes desireth to sinne more and to worke al vncleannes with greedines The punishment it selfe is the wages and iust recompence of all the former which is the first second death The first death is a separation of the soule and body the second a separation of the whole man from God for as the soule is the life of the body so is God the life of the soule Know therefore and acknowledge from hence that it is an irkesome and bitter thing to prouoke him by our sin which driueth away his comfortable presence from vs. Vse 2 Secondly this teacheth that none can escape death by streÌ„gth or policy by friends or fraud or by any occasion in asmuch as all are sinners euen from their mothers wombe vnto the day of their death Psal 58 3. 51 5. Gen. 8 21. Iob 4 17. 15 14. 25 4. It is a fearefull and cruell tyrant an outragious and wasting enemy that maketh spoyle and hauocke wheresoeuer hee commeth sparing neyther young nor old rich nor poore Prince nor people good nor bad Psal 89 48. It standeth vs therefore in hand to account of euery day as our last day and to know that euery moment may cut off the threed of our life so that wee are suddenly gone are no more we must prepare for it continually our whole life should be a meditation of it Againe we must pull out of our hearts this false conceit and imagination whereby euery man naturally blesseth and notably deceiueth himselfe and thinketh though he haue one foot in a maner in the graue yet hee shall not die this yeere but he may liue one yeare longer as the rich man was in a pleasant dreame did forecast for many yeares Luke 12 19. And yet alas we know not what shal be to morrow Iam. 4 14 no nor what one day may bring forth Pr. 27 1 Vse 3 Lastly let euery one labor to take away the power and strength of his own death And to this end we must deale with it as the Philistims dealt with Sampson they neuer gaue ouer till they had learned where his strength lay Iudg. 16 5 6 and then they quickly weakned him and preuailed ouer him who before had preuailed ouer them So ought we to doe we must know wherin the strength of death consisteth that is in sin onely Take this away by repentance from dead works faith in Christ and you shaue off the seuen locks of it that is you shall weaken it that it shall neuer bee able to hurt you So many sinnes as liue and reigne in vs so many stings hath death which serue to wound our soules to eternall death If then we would die the death of the righteous let vs endeauour to the vtmost of our strength to liue the life of the righteous Then we shal lay a good foundation that shall neuer be shaken and build our house vpon the rocke wee shal begin our eternal life in this mortall life and haue our conuersation in heauen while we walke vpon the earth Phil. 3 20. Let vs beware of putting off the time from day to day whatsoeuer we would do at the last gaspe grone when we are dying let vs doe the same euery day while wee are liuing The most wicked when he seeth he is presently to leaue the world will seeme desirous to pray though he neuer prayed in his health and to require others to pray for him and haply those whom before he contemned and derided their prayers also then likewise hee will promise and protest amendment of life make solemne vowes couenants with God Let vs therefore do this daily which these men doe at their last day that when death commeth wee may be found ready and prepared with oyle in our lampes like the wise virgins Math. 25. To conclude he that would liue when he is dead must dye when he is aliue and there is no way for vs to come to life but first to enter by the gate of death 6 And the Lord spake vnto Moses saying 7 The daughters of Zelophehad speake right thou shalt surely giue them a possession of an inheritance among their fathers brethren c. 8 And thou shalt speake vnto the children of Israel saying If a man die and haue no sonne c. 9 And if hee haue no daughter then yee shall giue his inheritance vnto his brethren 10 And if he haue no brethren then ye shall giue his inheritance vnto his fathers brethren 11 And if his father haue no brethren ye shall giue his inheritance vnto his kinsman c. The deciding of the former question being referred by Moses vnto GOD followeth in these words wherein he returneth his answer consisting of two parts the one special the othe general the one respecting the time present the other the time to come The speciall belongeth to the cause of these fiue sisters God approueth theyr suite requireth that an inheritance should be giuen to them all so much as theyr father should haue inherited if he had liued longer The accomplishment of this designement is afterward related Iosh 17 3 4 c. where hee performeth this Commandement of the Lord. The generall ariseth vpon the former particular case and this belongeth to all the children of Israel wherein God determineth in what order they shall inherite Now these are the degrees First the neerest heyres are the heyres males The law for iâ—heritances a mans owne sonnes Secondly if hee haue no heyres males his daughters shall be his heyres Thirdly for default of such yssue the inheritance shall go to his owne brethren for after his children his brother is next in nature and blood vnto him therefore if his owne children faile his brother must be his heyre Fourthly if he haue no brother then his fathers
to seeke reuenge but hee must not doe it with his owne hands but as the poore widow that came to the Iudge saying Auenge me of mine aduersary so hee must complaine to the Magistrate and so seeke for remedy by iust and lawfull meanes And that wee may be free from the fact it selfe and not fall into it let vs looke well to the fountaine and beginning of all our actions and first labour to purge our hearts because out of the heart proceedeth all kinde of wickednesse Now if that be cleansed of euill thoughts wee shall thereby stoppe and hinder euill workes that they breake not out 22 But if he thrust him sodainly without enmity and haue cast vpon him any thing without laying of waite 23 Or with any stone wherewith a man dy seeing him not and cast it vpon him that he dye and was not his enemy neyther did seeke him any harme 24 Then the Congregation shall iudge betweene the slayer and the auenger of blood according to these iudgements 25 And the Congregation shall deliuer the slayer out of the hand of the reuenger of blood and the Congregation shall restore him vnto the City of his refuge whither he was fled and he shall abide in it vnto the death of the high Priest c. 26 But if the slayer shall at any time come without the border of the City of his refuge whither he was fled 27 And the reuenger of blood find him without the borders of the Citie of his refuge and the reuenger of blood kill the manslayer hee shall not bee guilty of blood 28 Because hee should haue remayned in the City of his refuge till the death of the high priest but after the death of the high priest the slaier shal returne into the land of his possession 29 So these things shall bee for a Statute of iudgement vnto you thoroughout your generations in all your dwellings The Law touching killing at vnawares is deliuered in these words the substance wherof is this That if a man take away life from any sodainly without any enmity or doe cast a stone at aduenture without laying of wait or cast any thing vpon him and see him not the Congregation shall deliuer him out of the hand of the auenger of blood because though hee did kill him yet he was not his enemy neyther sought his hurt or plotted his death So the Lord in his law propoundeth sundry like cases Exod. 21 13 14. and Deut. 19 4 5. Whosoeuer killeth his neighbour ignorantly whom he hated not in times past as when a man goeth into the wood with his neighbour to hew wood and his hand fetcheth a stroke with the axe to cut down the tree and the head slippeth from the helâ—e and lighteth vpon his neighbour that he dye he shall flee into one of those Cities and liue c and hee must abide therin vnto the death of the high Priest which was annointed with the holy oyle But if such slayer shall go out of the border of the City of his refuge whither he was fled and the auenger finde him and slay him hee shall not bee guilty of blood because he had a place of safety and refuge giuen vnto him and hee ought to haue remayned therein according vnto the law Out of this diuision some questions wil be mooued Obiect which are needfull to be handled considered as first of all whether the Auenger of blood while his heart is hot might lawfully pursue him that killed another of ignorance and when he found him out of his Citie and Sanctuary might slay him Answ I answer God doth not approoue or allow such dealing simply but doth indeed vtterly condemne it For the iudiciall and politicke lawes doe not alwayes serue to bring men to perfection and to establish perfect holynesse and righteousnesse amongst vs but in some sort to remedy the vices whereunto wee are inclined so that the Lord hath an eye to the inconueniences that might ensue whereas if wee will speake what the eternal law of right wrong which is the law of righteousnesse alloweth what euery mans duty is towardes men made after the image of God then doubtlesse when a man hath giuen a blow with his hand vnwittingly so as it doe sufficiently and euidently appeare to be so the next friend or kinsman ought not to steppe vp to seeke reuenge because in so dooing hee offendeth God both in setting vpon the party that hath done him no wrong by his will Rom. 12 29. Matth. 5 44. and in fathering that thing vpon a mortal maÌ„ which God had ordayned in his secret prouidence Exod. 21 13. God hath deliuered him into his hand This is the perpetuall law of equity and honesty and therefore that which is deliuered in this place is onely a positâ—â—â— Law established noâ— to instruct but to restrain theÌ„ and to remedy a greater mischiefe in case they had bene altogether brideled and wholly 〈◊〉 reaued of all power This teacheth vs a plaine truth God tollerateth things which he neuer alloweth which I onely point aâ— with the finger that God tolerateth many things among his people which he neuer liketh and alloweth as appeareth in the cause of diuorce Deâ— 24 1 they were permitted vpon dislike to put away their wâ—â—â— prouided that they deliuered vnto her a bill of diuorcement to be a witnes of her honesty that through the wilfulnesse and waywardnesse of her husband she should not be defamed Neuerthelesse God neuer liked this simply no more then their marrying of many wiues because she was giuen to him to be the companion of his life and the delight of his eyes and the comfort of his heart all his dayes and was as it were one part of his owne person and therefore to cast her off was after a sort a cutting off of himselfe in the middes whereupon Christ saith Math. 19 8 9 Exod. 22 25. that the Lord did it for the hardnesse of their hearts So in the case of vsury he permitteth them to take vsury of the stranger that they might not practise it toward their brother and sundry such like lest they should do worse Secondly the question may be asked Obiect whether this killing at vnawares or against ones will whom God is said to haue deliuered into his hands be a sinne or not This is so much the more necessary to he thought vpon because the Lord sheweth Deut. 19 6 thar such a man is guiltlesse of the other mans death forasmuch as he did not hate him before neyther did presumptuously rise vp against him to slay him with guile Howbeit in this place such a person is commanded to remaine as a banished man out of his owne place house and from his owne kindred and is confined to the citty of refuge vntill the death of the high Priest which no doubt had relation to Christ I answer Answ there is no repugnancy in all these things For this fact must bee considered two
Tribes and families of Israel and hauing seene what forces and number of men fit to beare armes were found in euery Tribe from 20. yeares of age vpwards hee appointed vnto them by direction from the Lord such Princes and Leaders as in worth and reputation were in euery Tribe most eminent Numb 1 46. The number of the whole army was 603550. men for the warres besides women and children also beside the strangers which followed them out of Egypt This great body of an army was diuided by Moses into foure grosse and mighty Battalions each of them containing the strength of three whole Tribes hauing Captains and Colonels appointed vnto them Thus did the blessing which Israel gaue to his children and God himselfe before to Israel take place among them In the middest of the foure great armies sorted vnder their seuerall standards was the Tabernacle Numb 3 8 as a portable or mooueable Temple carryed which was surrounded by the Leuites and the Leuites also by the other Tribes so that not onely the Pagans and Heathens were forbidden accesse vnto it Verse 38 but the sentence of death passed vpon euery soule of the Israelites themselues that durst approach it who were not of the Leuites to whom the charge was wholly committed So sacred was the Tabernacle of the Congregation Numb 1 39 and with such reuerence garded and regarded that two and twenty thousand Priests were dedicated to the seruice and attendance thereof For as the industry in framing euery the least part thereof the curious worke-manship bestowed vpon it Exod. 31 3 4 and the charge and expences about it were exceeding great so the dutifull obseruance in the preseruing and laying vp of the holy vessels the solemne remoouing thereof the vigilant eye in attending thereon together with the prudent and prouident defence of the same serued to procure all due reuerence to the holy things of God and to encrease zeale and deuotion in such as approached neere vnto him euen as on the other side this is the maine cause of the prophanation of the Sacraments and of the contempt of the Word and Prayer and of so little practise of true piety among vs because there is so little feare and reuerence in the hearts of men towards the worship of God and the parts thereof Great was the zeale and forwardnesse both of Princes and people as appeareth both in making the Tabernacle and all manner of worke for the seruice of the Sanctuary Exod. 36 5. in offering afterward For after that Moses had taken order for all things necessary written in the Lawes numbred his armies and diuided them into seuerall Regiments or squadrons whereof the Tribe of Iudah led the Vantgard the twelue Princes or Commanders of the Tribes renowned of the Congregation and the heads of thousands in Israel Numb 1 16. brought their Offerings before the Lord to wit sixe couered Chariots and twelue Oxen to draw them therby to transport as they marched the parts of the Tabernacle Numb 7 2. with all the appurtenances the Sanctuary onely excepted which for more reuerence and regard was carried vpon the shoulders of the sonnes of Kohath vnto whom that care and charge was commited Numb chap. 3. verse 31. Neuerthelesse after so many mercies of God vpon them hauing seene so many miracles shewed so many victories atchieued so many remissions obtained so many benefites receiued and so many iudgements inflicted vpon the disobedient yet they as a stubborne and rebellious generation a generation that set not their heart aright Psalme 78 8. whos 's spirit was not stedfast with God neuer ceased to prouoke him by their sinnes and oftentimes as it were made a generall Conspiracy against him and Moses his seruant so that Miriam and Aaron were not free Arist Rhetor. lib. 2. cap 24. Numb 12.1 verifying the saying of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Euen a mans Kindred know how to enuy at him But among all other mutinies and murmurings recorded in this Booke none was greater then that which happened after the returne of the twelue Aduenturers or Discouerers sent out by Moses into the Territories of Canaan as wel to informe themselues of the force of the inhabitants and fertility of the Countrey as also to take knowledge of the Wayes Passages Riuers Foards Plaines and Mountaines thereof that nothing might be hidden from them For the wrath of God was turned against Israel being kindled by the violent breath of their rebellion Numb 14.22.30.31 so that hee punished the same in a most fearefull manner Iude verse 5. and almost extinguished euery soule of the whole multitude which he had brought out of Egypt for onely two Caleb and Ioshua were excepted And albeit Moses was the mildest and meekest man vpon the earth Numb 12.3 and often prayed vnto God for them to renew his wonted mercies and to consider that theyr destruction would encrease the pride of the Heathen Nations both of the Egyptians from whence they came Numb 24 13. and of the Canaanites to whose Land they were going and preuayled by his wonderfull prayers with him For the prayer of a righteous man auayleth much if it be feruent as the Apostle Iames saith chapt 5. verse 16. yet they ceased not to murmure against him witnesse heereof amongst others the insolent behauiour and conspiracy of Korah Dathan and Abiram and their Partisans Numb 16. verse 1. who for the contempt of God and his Ministers and seeking to ouerthrow the order and discipline of the Church were some of them swallowed vp aliue and by the earth opening her mouth deuoured others euen two hundred and fiftie in number which offered Incense with Korah their Captaine were consumed with fire from heauen besides fourteene thousand and seuen hundred which iustified the former mutiny were stricken dead with a sodaine pestilence as Numb 16. verse 49. Thus while the wicked multitude vsurped ecclesiasticall authority and endeauoured to subuert the power of the Church-gouernment and to bring in a parity that is an horrible confusion by making all men alike by pretending that all the Congregation are holy euery one of them as Numb 16. verse 3. and by rebelliously contending against the high Priest and the cheefest Magistrate to whom God committed the ouersight of all the Almighty altered the course of Nature that They dyed not the common death of all men neither were visited after the visitation of other men Verse 29. but he made a new thing and wrought one of the greatest wonders and myracles which fell out in all the time of Moses his gouernment And the better to assure his people and in his great goodnesse to confirme them touching the election of Aaron and his sonnes to the Priesthood it pleased him also to approoue the same by a great miracle of the Twelue Rods giuen in by the hands of the twelue Tribes of which Moses receyued one of euerie Head and Prince of his Tribe all which being
withered and dry Wands and on euery rodde the name of the Prince of the Tribe being written and Aarons name on that of Leui it fell out that the Rod of Aaron receyued by the Omnipotent power of God a vegetable soule For being layde vp in the Tabernacle of the Congregation one onely night it had vpon it Buds Blossomes and ripe Almonds wherby the power of God was manifested the calling of Aaron confirmed the mouth of the Conspirators stopped the whole Congregation of Israel perswaded to rest themselues vpon the ordinance that God had appointed and setled among them It were almost endlesse to rehearse all the other murmurings against Moses and prouocations against God For when they came to the Mountaine Hor after the death of Aaron Numbers 33. verse 38 who dyed in the first day of the fifth moneth of the fortieth yeare after theyr departure out of Egypt all the people murmured most violently against Moses by reason of the scarsity of water when neyther the punishments by fire from heauen aboue them nor the opening of the earth vnder them nor and swallowing of them vp nor the often and sodaine Pestilences that seized vpon them nor any myracle formerly shewed among them neyther the loue or wrath of God could preuaile any longer with this stubborne and rebellious people then while their bellies were filled and their appetites satisfied Numb 20. but in stead of seeking for helpe and releefe at Gods hands in their necessity when they suffered hunger or thirst or any other want they repined and repented of their estate casting into his teeth who least of all deserued it all their misaduentures And albeit they were entred into the fortieth yeare wherein all trauailes troubles and miseries were to take end and that they were euen in sight of the land promised yet againe they tempted God as obstinately as in former times and neyther trusted his promises nor feared his iudgements nor regarded his miracles Neyther are we to thinke by way of Iustification of our selues or condemnation of Israel that wee are by nature better then they or they a worse people then our selues for it hath alwayes beene the disposition of the common sort to waxe weary of present things and to desire some change and alteration The multitude as Polybius doeth not vnfitly speake is like the sea where a small gale of winde causeth a great Tempest Cicer. pro domo sua ut Demost in orat de faâ—s legat They are changeable and vnconstant and as variable in their opinions as the weather is And so often as I remember the dislike and discontent of this people with such Gouernors in the Church and Commonwealth as God had set ouer them who had they beene changed and others placed in their roome would haue liked them no better I cannot forget a memorable example that fell out among the Campanes in the City of Capua during the second Punicke Warre through a mutiny among the people against their Magistrates as Liuy reporteth Liuy decad 3. Lib. 3. when as the Commons abusing their liberty would needes depose the Senate to which they were maliciously affected and weary to be vnder their gouernment any longer and agreeed to put them to death Pacuuius Calauius the head Magistrate willing to saue them when they had passed sentence vpon one Senatour to haue him executed bad in his stead to choose a good Senator and a righteous At the first all were silent and as still as midnight for default of finding a better Afterward when some odde groome past all shame and reuerence seemed to nominate one to succeede by and by they grew to lowd words and great clamors while some sayde flatly they knew not the man others layde to his charge sundry lewd and naughty vices and others obiected against him basenesse and beggery or else some dishonest kinde of Trade and Occupation whereby he gate his liuing Thus fared they and much worse a great deale when a second or third Senator was named to bee substituted in the roome of others so as it was wel seene that the men bethought themselues better and repented of that they had done already considering how much they fayled and were to seeke when they should appoint another in his place c. And so at length they were content to keepe their olde Senators It is not therefore without cause Decad. 3. lib 4. that the same Historiographer describing the beast of many heads sayth well Haec natura multitudâ—nis est aut seruit humiliter aut superbè dominatur libertatem quae media est nec spernere modicè nec habere sciunt that is See the nature and disposition of the multitude eyther they serue basely or rule proudly Liberty that is the meane betweene them both they haue neither the skill to despise with reason nor the grace to entertaine in measure But to passe ouer these things and to see how Israel passed forward toward the Land of Canaan I cannot omit that Moses omitted nothing before his death that might serue for the good of the people and to shorten their iourney what he might and therefore sent Messengers vnto the Prince of Idumea Numb 20 17. praying him that he might passe with the hoasts of Israel through his Territory into the Land promised to their Fathers which bordered it For this was the nerest way of all other from the citty of Kadesh where Moses then encamped whereas otherwise taking his iourney by the Riuers of Zared Arnon and Iordan which afterward he was constrained to do hee might haue runne into many hazards in the passage of those Riuers with his great Army And albeit Moses vsed many strong and forcible reasons to perswade the Prince of Idumea remembring him that he was of the same race and family with Israel calling him by the amiable name of a Brother they being as sonnes of one Father to wit Isaac inferring thereby that he had more reason to fauor and respect them then he had to affect the Canaanites making a short repetition of Gods blessings bestowed vpon them as also of his purposes and promises concerning them in the time to come assuring him that he would no way offend him or his people neither yet wrong any by military insolency but would restraine his army within the boundes of the common and Kings highwayes paying money for whatsoeuer they vsed yea euen for the water which them selues or their Cattle should drinke Deut. 2 27 28 yet the King not trusting faire words knowing the strength of his owne country rampard with high and sharpe Mountaines and withal suspecting as a naturall wise man that so mighty an army of strangers consisting of more then sixe hundred thousand being once entred into the heart of his countrey it would rest in their owne wils to giue him law and to refuse directions from him and so bee at their owne discretion and disposition whether to abide there or to depart
bee receiued To conclude let our obedience be surely grounded vpon the infallible rocke of the scriptures let it be performed heartily not hypocritically let it be discharged cheerefully not grudgingly let it bee done entirely not to halfes let it be constant not intermitted and interrupted lastly let it be present not put off from day to day then shal we be sure to be accepted and that God will crowne our obedience in this life with a full and finall recompence in the life to come 20. So were the sons of Reuben Reuben Israels eldest son by their generations by their families by the houses of their fathers according to the number of their names man by man euery male from twenty yeares and aboue as many as went foorth to warre 21. The number of them I say of the Tribe of Reuben was sixe and forty thousand and fiue hundreth 22 Of the sonnes of Simeon Simeon by their generations their families and by the houses of their fathers according to the number of their names man by man euery male from twenty yeares and aboue as many as went foorth to warre 23 The summe of them I say of the Tribe of Simeon was nine and fifty thousand and three hundreth 24. Of the sons of Gad Gad. by their generations and so forward vnto the ende of the Chapter In the words before we haue seene the obedience of Moses set downe in generall that hee did all as the Lord had commanded him Heere we are to consider the same more particularly what was the summe of euery Tribe wherein somewhat is set downe common to them all that they are numbred first by their generations secondly by their families thirdly by the houses of their fathers fourthly according to the number of their names fiftly man by man sixtly euery male seuenthly frō twēty yeare and aboue eightly as many as went foorth to warre These things are noted of euery Tribe particularly somewhat is sette downe that is proper to each Tribe to wit to what summe it accrued to wit 1. Of the Tribe of Reuben were numbred 46500. 2. Of the Tribe of Simeon were numbred 59300. 3. Of the Tribe of Gad were numbred 45650. 4. Of the Tribe of Iudah were numbred 74600. 5. Of the Tribe of Issachar were numbred 54400. 6. Of the Tribe of Zebulun were numbred 57400. 7. Of the Tribe of Ephraim were numbred 40500. 8. Of the Tribe of Manasseh were numbred 32200. 9. Of the Tribe of Beniamin were numbred 35400. 10. Of the Tribe of Dan were numbred 62700. 11. Of the Tribe of Asher were numbred 41500. 12. Of the Tribe of Naphtali were numbred 53400. The totall summe 603550. Here is a particular view and suruey taken of this people together with the generall summe of the whole From hence diuers Questions arise that are to bee answered before we do handle the doctrine proper to this Question 1 place First it may be demanded how this people could multiply to so great a number in so short a time For from the birth of Isaac to the muster heere taken are not much aboue 400 yeares and they went into Egypt with a few soules how then could one family the Tribe of Leui also excluded and the vnwarlike company of women and children of olde and sickly persons not comprehended how I say could one family grow to so great a multitude The Atheists account this incredible and vnpossible Answer and therfore make a mock at it as they do at many other partes of holy scriptures which they wrest to their owne destruction Neither is this to be beleeued by the authority of the Church rather then thorough the testimony of the Scripture and the holy Spirit speaking in it Cocleus lib. 2. de author Eccles et Script as some of the Papists speake of many like places Heerein appeareth indeed the wonderfull blessing of God in increasing seuenty persons to such a multitude in the space of two hundred sixteene yeares for so long was it and no longer from the coming downe of Iacob into Egypt with his family vnto this numbring of them by Moses in this place whereby God did make good his promise vnto Iacob Gen. 46.3 I will make of thee a great Nation For as his iustice appeared and the seuerity of his hand that of all this great multitude which came out of Egypt onely two of them to wit Caleb and Ioshua entred into the Land of Canaan all the residue because of their murmuring idolatry and disobedience perished in the wildernesse some were slaine with the sword some were swallowed vp of the earth some were consumed with the pestilence some were stung with the serpents some dyed a natural death Numb 14. so that neither their eyes saw nor their feete trod vpon the Land of promise as the Lord threatned them so the wonderfull mercy exceeding blessing of God was seene shewed in this wonderfull multiplication vntill they came to so huge a multitude August de ciuit dei lib. 18. cap. 7. Mornae de ver rel Christ c. 26. Neither need we to hold as many doe that this was miraculous and contrary to the course of nature or that euery one brought foorth two or three at euery birth We see by experience in numbring that a small number by addition and multiplication and doubling therof in a small time ariseth to a great and an innumerable company Some in our time yet liuing auouch that they haue knowne in their owne daies one woman who saw of her posterity that came out of her owne wombe an hundred and sixty persons and yet a principall part of them had no issue at all some of them leading a single life others beeing preuented by death The heathen report in their Histories that the Egyptian women bring foorth many at one burthen but to leaue them it is most probable that all the Hebrew women were very fruitefull Willet Hexapl. in Exod. cap. 1. p. 9. cap. 12. Simler in Exod. and none of them barren and that they began betimes to beare children and continued long the LORD thereby making a way for the execution of his decree and the accomplishment of his promise notwithstanding theyr cruell bondage heauy yoke intollerable labor wherewith they were oppressed and oppugned Now to giue a taste of this increase how it might be effected by ordinarie meanes albeit by an extraordinary blessing that God might verifie the worde spoken vnto Abraham consider with me that seauentie persons in thirty yeares supposing they begate euerie one but one onely in a yeare as manie might do moe will bring forth two thousand one hundred persons If we cut off the odde hundred and admit that the third part only of the former number was apt for generation to wit sixe hundred which make three hundred couples and so many marriages these considered as the former in thirty yeare more will beget and multiply nine thousand and yet we are come
saued Hence it is that in his prayer to his Father he saith I haue glorified thee on the earth I haue finished the worke which thou gauest mee to doe Ioh. 17.4 Iohn 17. Why doe we then reward him so vnkindly or what euill hath hee done vnto vs that we should deale so with him As hee teacheth that we cannot serue God Mammon so we cannot serue God and our selues There is no parting of stakes with him He hateth party-coloured Christians he will haue the whole man the whole obedience or else he reiecteth all Saul performed part of his will but because he did not all that he required hee was cast off 1 Sam. 15. Would we haue him partly to loue vs and partly to hate vs partly to be pleased with vs and partly to be offended God doth not thus diuide his loue and hatred Whom hee loueth hee loueth freely wholly effectually He so loued vs that hee spared not his owne Sonne but gaue him for vs. The like loue ought we to returne vnto him againe Mar. 6. Herod hearing Iohn Baptistpreach the word reformed himselfe in many things Mar. 6. Act. 8.13 Simon Magus was baptized and professed the faith and continued among the people of God and wondered at the signes and miracles that were done But except our righteousnesse doe exceed the righteousnesse of these men we cannot enter into the kingdome of heauen All these are halfe Christians that serue God to halfes like the Iewes that spake halfe Hebrew Neh. 13.24 and halfe Ashdod and worship God in one part and the diuell in another like the Colony of the strange nations transplanted in Samaria 2 Kin. 17.41 that feared the Lord and serued their grauen images also who while they would needes doe both are expresly charged not to feare the Lord Verse 34.35 neither to doe after the statutes and ordinances and commandements which the Lord commanded the children of Iacob whom hee named Israel So is it with all such as yeeld an vnperfect and vnsound obedience they thinke they serue God and obey his commandements but they are greatly deceiued and they may iustly be charged not to serue him at all For who required this halfe or halting obedience at their hands Against all this maimed and mangled duty we will oppose the practise of Dauid a man after Gods heart in the 119. Psalme where he many times discouereth his zealous affection as verses 5.6 O that my wayes were directed to keepe thy statutes then shall I not be ashamed when I haue respect vnto all thy commandements Psal 119.5.6.13.101 And verse 13. with my lippes haue I declared all the iudgements of thy mouth And verse 101. I haue refrained my feete from euery euill way that I may keepe thy word Where wee see his manner of seruing the Lord how farre different it is from ours he had respect vnto all his commandements not to some only he refrained his feet from euery euill way not frō some only Let vs follow his worthy holy example and doe that which is right in the sight of the Lord 1 King 15.5 and not turne aside from any thing that he commandeth vs all the dayes of our life so shall Gods name be glorified so shall he be well pleased with vs and so shall wee haue comfort and others instruction through our obedience Lastly they are also reprooued The fourth reproofe that thinke it enough to serue God outwardly to bee seene of men and worship him through hypocrisie like vnto them that looke to the garment but neglect the body so doe these looke to the body but neglect the soule For as we shewed before that he who maketh no conscience of one commandement but of purpose and custome breaketh the same is guilty of all because if like occasion were offered he would breake all the rest Iames chapter 2. verse 10. So such as looke only to the outside and to turne their face toward religion doe make it manifest that there is no religion in them at all It is strange to see how smoothly and deuoutly some will carry themselues who notwithstanding bewray the hollownesse of their hearts These are they that make cleane the outside of the cuppe and of the platter Matth. 23.25.27 that are like vnto whited sepulchers which indeed appeare beautifull outward but are within full of dead mens bones and of all vncleannesse Matthew chapter 23.25 27. Thus it fared with Iudas he serued God outwardly and the diuell possessed him inwardly If a man could deceiue the eternall God as well as blinde the eyes of a mortall man there might bee some colour for this colourable worship But God is not mocked He that framed the heart looketh into the heart and searcheth into the corners and secret chambers of the heart And albeit it be deceitfull aboue all things yet it cannot deceiue him There was neuer in any age place for hypocrisie but in regard of the loose and corrupt times into which we are cast if we were but politike and wordly-wise wee would bee any thing rather then hypocrites Nothing worse then hypocrisie which is to expose our selues to all infamy contempt and reproch Religion among the greatest sort is made a by-word and the religious make themselues a prey What wisedome then is in vs to lay open our selues to such indignities obloquies slanders and false accusations and in the meane season to want the inward peace of a good conscience and true comfort of a pure heart and that which is more then all to want the fauour of God and his louing countenance toward vs who hateth vs as his secret enemies for our hypocrisie Hypocrites therefore are iustly abhorred of God man They draw neere to God with their mouthes but their mindes are farre from him Matt. 15. Their worship is like to counterfect money which is gilded outwardly but within is nothing but brasse or such like base stuffe so that all is not gold that glistereth Or like the apples which grow at the dead Sea where sometimes Sodome and Gomorrha stood which are faire in colour beautifull in shew and maruellous in greatnesse but when you come to touch them or to handle them they turne to dust and cast out a filthy sauour more vnpleasant to the nostrils then they were pleasant before to the eyes Thus it is with hypocrites they appeare beautifull before men they loue to be well thought off by them and haue many times more glorious shewes then other that are more sound within because they study nothing else but how to get the applause and praise of the world Such a one was Iudas among the Apostles Such were Ananias and Sapphira among the disciples Let vs take heede we be not like them or if we will be like them let vs know that as we ioyne with them in their sinne we must also partake with them in their punishments who dyed not the common death of
serueth not onely to soften the waxe but to harden the clay Hence it is that many are made worse by the word â—atth 13.15 but that falleth out through their owne corruption not through the nature of the word Hence it is that the Lord saith Make the heart of this people fatte and make their hearts heauy and shut their eyes lest they see with their eyes and heare with their eares and conuert and be healed Esay 6.10 â—say 6.10 Be it therefore that none are commonly worse then common hearers who heare indeed but doe not vnderstand and see indeed but doe not perceiue yet is the word to be preached and published though it be the sauor of death vnto death in those that heare it It is as the raine or snow that falleth from heauen which returneth not thither againe but watereth the earth and maketh it bud and bring forth that it may giue seed to the sower and bread to the eater so is it with the word that goeth forth out of the mouth of God it doth not returne vnto him voide but it accomplisheth that which he pleaseth and prospereth in the thing whereunto he sendeth it Esay 55. â—say 55 10.11 Lastly the wickednesse of euill hearers ought to be no barre against the preaching of the word forasmuch as euill persons are oftentimes wonne by the Gospel Publicans and harlots are brought by it to the kingdome of God Matth. 21.31 â—atth 21.31 Many of these that crucified the Lord of life and put our Sauiour to death were pricked in their hearts and said to Peter and the rest of the Apostles Men and brethren what shall we do Act. 2.37 â—ct 2.37 They gladly receiued the word and were baptized so that in one day there were added to the Church about three thousand soules The like we might say of the Iailour notwithstanding his cruelty and persecution of the Apostles he came to them and said Sirs what must I doe to be saued Act. 16 30. â—ct 16 30. Who preached vnto him faith in Christ by whose Ministry hee was conuerted Shall we then reason as these men doe Hearers are wicked and as bad as others that heare not therefore away with the word out of the Church pull down the chaire of Moses and downe with all preaching let vs haue no more hearing and let the sound of the word be buried for euer O foolish reason O damnable conclusion Nay wee may inferre contrariwise Such as heard long are sinful stil therfore let them heare more cheerefully and let the Minister deale more roundly with them Let them be told and taught that God will take an account of their hearing according to the meanes he hath afforded vnto them that by the word they shall be iudged at the last day and that as much hath beene committed vnto them so much shal be required at their hands againe that they are to heare the voyce of God while it is called to day and are to take heed they neglect not the accepted time and that as Christ hath knocked long at the doores of their hearts so they know not how suddenly he will depart from them Verse 4. And Nadab and Abihu dyed before the Lord c. We haue already declared how God immediately after the ordering of the Armies of the Israelites describeth the tribe of Leui that was exempted and priuiledged out of that muster and multitude and of what family Aaron came Now wee are to shew what became of his sonnes who albeit they were the sonnes of one man yet they neither liued nor dyed after one manner For the two eldest Nadab and Abihu Leuit. 10.4 Num. 26.60 presuming to offer incense to God and to burne it with strange fire were themselues consumed with fire there went a fire from the Lord and deuoured them and they dyed before the Lord with sudden death Thus by the same thing wherein they offered they perished strange fire brought downe a strange iudgement to declare the iustice of God against sinners but of this point we shall haue better occasion to speake farther in the fift Chapter Thus it fel out in the family of Aaron his two sonnes dyed by fire euen they dyed before their father 1 Chron. 24.2 and had no children to whom the Priesthood might descend therefore Eleazar and Ithamar executed the Priests office When the Leuites did offer sacrifice in the Tabernacle God sent fire from heauen Leuit. 9.24 to consume the sacrifice whereupon he commanded the Priestes that the fire should be kept euermore burning vpon the Altar and neuer be suffered to goe out Leuit. 6.13 Which the Gentiles also obserued by a foolish imitation So then their transgression against God consisted in these two things First they vsed strange fire contrary to the commandement of God whereas they should haue taken it from the Altar Leuit. 1.8 Leuit. 1.8 Secondly they entred into the holy place which was not lawfull for the high Priest himselfe to doe but vnder certaine conditions and at a certaine time Leui. 16.1 2. Leuit. 16.1 2. Exod. 30.10 Exod. 30.10 Heb. 9.7 Heb 9.7 Thus then as they sinned openly so God punished them openly and made them publike examples vnto others that should succeed them and come after them in that office as he speaketh Leuit. 10.3 Then Moses said vnto Aaron This is it that the Lord spake I will be sanctified in them that come nigh me and before all the people I will be glorified Babingâ—on Leuit ch 10. obser 6. It was but yesterday as it were that Aaron and his sonnes had a famous and a glorious consecration into the greatest and highest dignity vpon earth but these sonnes so lately exalted and honoured now lye destroyed before their fathers face to his ouermuch griefe and anguish not by any ordinary and accustomed death but by fire from heauen for their sins and breach of the Law and commandement of God We learne from hence that Godly parents haue Doctrine 2 oftentimes vngodly and disobedient children Godly parents haue oftentimes vngodly children Such as are reformed themselues haue children vnreformed We see this in Adam the first father he had not onely Abel the righteous who obtained good report that he pleased God but also Caine who was of that euill one and slew his brother 1. Ioh. 3. 1 Ioh. 3.12 Because his owne workes were euill and his brothers good Noah a iust man and perfect in his generations Gen. 6.9 had cursed Ham as well as blessed Shim Gen. 9.26 We see this in Abrahams house the Father of the faithfull who rereceiueth this commendation froÌ„ the mouth of God himselfe Gen. 18. Gen. 18.19 I know him that hee will command his children and his houshold after him that they keepe the way of the Lord to do iustice and iudgement that the Lord may bring vpon Abraham that which hee hath spoken of him yet he had in his
build it or when it should be builded or where it should bee builded Hence it is that the Lord sent Nathan vnto him who said vnto him Shalt thou build me an house to dwell in Whereas I haue not dwelt in any house since the time that I brought vp the Children of Israel out of Egypt 2 Sa. 7 5 6 7. euen to this day but haue walked in a Tent and in a Tabernacle In all the places wherein I haue walked with all the Children of Israel spake I a word with any of the Tribes of Israel whom I commanded to feede my people Israel saying Why build ye not me an house of Cedar So then seeing it might be said to him Who required these things at thy hands Who commanded of thee any such worke Who euer spake vnto thee to doe it Howsoeuer his purpose might be commended yet the fact is reprooued And God vseth two reasons to call him backe from his desire and enterprise one taken from his owne person the other from the person of Dauid From the person of God because hitherto hee had liued in a Tabernacle so that there was no cause in respect of him to trouble himselfe with the building of a Temple From the person of Dauid because he was to consider that there were many in Israel besides him many Iudges and Princes beside him and before him yet none of them had any such charge laide vpon them or committed vnto them or required of them so that he ought not to haue enterprised that which was commanded to none of them nor to himselfe True it is GOD saith in the booke of Deuteronomy that there should be one place where he would be worshipped but what or where that place was he did not foreshew therefore his farther pleasure to bee reuealed was to be expected and an expresse commandement to be waited for For wee see in the Scriptures that oftentimes somewhat is commanded which commeth not by and by to be practised and executed as we declared before touching the chusing of a King from among their brethren Deut. 17 14. when they came into the Land which the Lord their God had giuen them So Christ sent out his Apostles into all the world and commanded them to teach all nations but at what time they should go forth they were to expect a new commandement and commission Matth 28.19 Luke 24.49 so that albeit they were bidden to goe yet if they had gone before they had knowne when to goe they had offended The summe and effect of this answer cometh heereunto that Dauids thought and purpose was good and godly if we consider the roote of it inasmuch as it proceeded from a desire of promoting true religion neuerthelesse although God approued his intent yet he suffered him not to goe forward because hee wanted his word to warrant his intent and therefore did not obey God but follow his owne mind and deuice Thus wee see the cause why God forbad Dauid to builde him a Temple and yet afterward the people in the daies of Haggai are reproued Hag. 1 4. being returned from captiuity because they builded not Heere he forbiddeth that which there he cōmandeth These things seeme not to agree together but to be contrary one to the other and yet though different in shew they agree very well in deed in truth For in this place Dauid is pulled back from his purpose as running too fast trauelling as it were without his guide and sailing without his compasse because he had not the word of God whereas they were reproued because albeit they were stirred vp by the Prophets and called continually to that duty by the word of God yet they could finde no leasure to fall to worke but followed wholly their owne profites and pleasures Thus we haue answered the obiections let vs now come to the vses see what we are to learne from hence Vse 1 First of all wee are taught that touching things that are to be done or not to be done we are not to iudge by the false rule of our owne carnall and corrupt reason but according to the sure word of the Prophets and Apostles It seemeth a small thing in our owne iudgement to burne Incense with strange fire but it is a most greeuous sinne and deserued a most greeuous punishment if we consider the word of God thereby transgressed or respect his commandement thereby violated For these two sonnes of Aaron died not the common death of all men nor were visited after the ordinary visitation of the rest of the sons of men but God wrought a strange worke he brought fire from heauen and consumed them Numb 16 18. The like we might say of Corah and his company they contented not themselues with the ordinary calling of the Leuites to do the seruice of the Tabernacle of the Lord and to stand before the Congregation to minister vnto them but they would also take euery man his censure and put incense in them but they sought the Priesthood also and vsurped the office peculiarly appointed to Aaron and to his sons It might seeme a small thing to set vp others to burne incense and a man might say Why might not Korah do it as wel as Aaron What skilleth it by whom it bee done But hereby the will of God is broken and little regarded yea God himselfe is contemned and little esteemed in our eyes This then bindeth euery soule to humility not to thinke any thing better wiser or more expedient and profitable to the Church then that which is prescribed vnto it neither yet to account any thing idle or superfluous or vnnecessary or that might be amended There be many prophane men that think most basely and contemptibly of the most excellent things of God as of the Word of the Ministery of the Sacraments and of the prayers of the Church It seemeth to many a slight thing not to be washed with the water of Baptism but it is not so with God who hath instituted that Sacrament and therefore woe vnto them that neglect it or despise it The like we might say of the Lords Supper it is accounted among many a small matter whether they come to the Table of the Lord or not But we must measure the necessity of it not by the outward shew of the outward actions but by the Commandement of God because whatsoeuer Christ hath instituted for the perpetuall vse and benefit of the Church we are commanded to yeeld obedience vnto it Whosoeuer neglecteth to doe what hee appointeth sinneth most greeuously against him Wherefore the Apostle saith 1 Cor. 11. 1 Cor. 1◠As often as ye eate this bread and drinke this cup yee doe shew the Lords death till he come Such then as come sildome to this Sacrament declare plainely that they regard not the death of Christ They looke to receiue life and saluation from him but they do not esteeme the meanes whereby they may be made
the first borne among many brethren Rom. 8.29 is the Priest of his Church because he offered vp himself to his Father as a perfect sacrifice to satisfie his wrath for our sinnes and maketh intercession for vs and the king of his Church because he hath authority in heauen in earth so he maketh vs kings and Priests vnto God his Father Reuel 1.6 and 5.10 Priests that we should make knowne his wil call vpon his Name in spirit and truth and offer vp our selues to him a spirituall sacrifice and kings that we should conquer sinne Satan and the world through faith in Christ for this is our victory euen our faith 1 Ioh. 5.4 that ouercommeth all these enemies We haue also the adoption of sonnes and we are a chosen generation a royall Priesthood an holy nation a peculiar people that we should shew forth the praises of him who hath called vs out of darknesse into his maruellous light 1 Pet. 2.9 Thirdly this layeth before vs the dignity Vse 3 of Christ Iesus our Sauiour touching whom we learne that he is in deed and in trueth the first borne of God by whom we are deliuered from the wrath of God and redeemed from hell and destruction forasmuch as he was consecrate vnto God and made a sacrifice of attonement for vs who by sinne were become his enemies as we noted before Now hee is the first borne in these foure respects first How Christ is the first borne according to his diuine nature being begotten of the Father before all creatures after an vnspeakeable manner being of the same substance with him and is therfore called the first borne of euery creature Coloss 1. verse 15. Rom. 8. verse 29. He is the eternall sonne of God being borne of him before any creature was created Whereby wee learne against the blasphemous opinion of the Arrians that he is true GOD not a made or a created God but being God from all eternity Secondly according to his humane nature euen as he tooke vpon him our flesh and was borne of the virgine Mary so hee was also her first borne Matthew 1. verse 25. Luke 2. verse 15. Not that the blessed Virgine had other after him but because she had none before him For he is in Scripture called the first borne that first openeth the matrice whether other be borne after or not Thirdly he is called by this title because he was the first that arose out of the graue made a way for vs vnto euerlasting life because it was vnpossible that hee should be holden of the sorrowes of death And therefore hee is said by the Apostle to be before all things the beginning and the first borne from the dead Col. 1 18. This is a notable comfort vnto vs that forasmuch as our elder Brother Christ Iesus arose from the dead to the euerlasting possession of eternall glory in heauen it followeth that we also shall rise againe and not for euer lye in the graue and then be partakers with him of that blessed inheritance prepared for vs from the beginning of the world Hee is gone before to prepare vs a place and when he commeth againe we shall enter into that blessed estate and condition euery one according to the measure of the grace and guift of Christ Psal 45 7. For as Christ was annointed with the oyle of gladnesse aboue his fellowes so he was rewarded with the possession of glory aboue his brethren and highly exalted farre aboue all principalities and powers who ascended aboue all heauens that hee might fill all things Eph. 4 10. Neither let any obiect that some did rise againe before him for they arose againe to this present life and dyed againe but he arose againe to die no more death had no more dominion ouer him but to take possession of the kingdome of heauen and therefore it followeth in the next words that in all things he might haue the preheminence Lastly as the first borne was set apart and then sacrificed vnto GOD I meane the first borne among the beasts that were killed so Christ was separated from sinners Heb. 7 26. as the vnspotted Lambe of God holy and acceptable and then made a perfect oblation of himselfe not for himselfe but for the sinnes of his people Heb. 7 27. He must be holy both in his conception and life that he might be a mercifull and faithfull high-Priest and make reconciliation for vs. For he that must be a Mediatour betweene God and vs and restore vs into his fauour must of necessity be himselfe in the fauour of God and neuer haue offended him Neither could he haue accesse to the Throne of God who is most holy to make intercession for vs vnlesse he had beene holy harmelesse vndefiled and made higher then the heauens Hence also we haue vnspeakeable comfort we are assured that the wrath of God is pacified the curse of the Law is cancelled and all our sinnes are purged and done away Who is it now that shall be able to lay any thing to our charge Rom. 8 33. or to the charge of any of the elect It is God that iustifieth who is he that condemneth It is Christ that died yea rather that is risen againe who is euen at the right hand of God and maketh intercession for vs. There is nothing then that shall be able to separate vs from this loue of Christ neither tribulation nor distresse neither persecution nor famine nor nakednesse nor perill nor sword neyther life nor death forasmuch as in all these we are more then Conquerors through him that loued vs. Lastly seeing God separated the first borne Vse 4 or eldest of the family from the rest of his brethren as also he did the Leuites from the other Tribes to serue him it teacheth that all the faithfull ought to be separated from the company of wicked men and to abhor them as a sinke of all filthinesse and annoyance that we may more freely and faithfully serue the Lord as the Prophet saith Psal 119. Psal 119 115. Away from me ye wicked and I will keepe the Commandements of my God Thus we see the Church of God to be described to be an holy people elected out of the rest of the world Numb 23.9 They shall dwell alone and shall not be reckoned among the Nations God reuealeth his will to them he gouerneth them he protecteth them he careth and prouideth for them no lesse then parents for their first borne Hence it is that he willeth Moses to goe to Pharaoh and to say vnto him Israel is my sonne euen my first borne let him goe that he may serue me and if thou refuse to let him goe Behold I will slay thy sonne euen thy first borne Exod. 4. Exod. 4 22 23 The like we reade in the Prophesie of Ieremy chap. 31 9. I am a father to Israel and Ephraim is my first borne He hath a greater care of them then of all other nations and people
transgresse this rule and Reason 2 break those bounds that God hath limited vnto them cannot prosper For as Christ our Sauiour maketh this a generall rule as the ordinance of the eternall God which none must dare to violate Those things which God hath ioyned together let none put asunder Matth. 19.6 So is this also a certaine rule to be obserued to the end of the world That whatsoeuer things God hath separated no man must presume to ioyne and iumble together For as the Lord knew this order of distinguishing offices to be very expedient and good for the Church so he hath not ceassed to punish the breakers and to reuenge the contemners of it most seuerely of what calling and condition soeuer they were This we see verified in Corah Dathan Abiram they presumed aboue their vocation would needs take vpon theÌ„ the Priesthood â—ob 16.10 to burne incense before the Lord contrary to the ordinance of God therfore went down into the pit and dyed not the common death of other men for the earth opened her mouth and swallowed them vp with al that they had and fire came downe from heauen and consumed the residue When Vzza supported the Arke being ready to fall for the oxen stumbled the anger of the Lord was kindled against him â—ro 13.10 he smote him because he put his hand to the Arke so that there he dyed before God The like we might say touching Azaria the king of Iuda who was stricken with an incurable and vnrecouerable leprosie because in the pride of his heart he forgate the office of a Prince and vsurped the office of the Priest and went into the Temple â—ro 16.18 to burne incense vpon the Altar All which direfull and dreadfull examples ought to teach vs how acceptable this comely order of seuerall callings is to God both to breed in our hearts a care and endeauour to keepe it and a feare and terrour to breake it Reason 3 Thirdly Christ is as a wise master of the house that fitteth to euery man his standing he is the Lord of the Church he appointeth callings and hath in himselfe fulnesse of grace from which euery one receiueth his measure Ioh. 1.16 Col. 1.19 Hence it is that he is compared to a great Prince who going into a strange countrey called his seruants and deliuered them his goods â—t 25.14 15 to one he gaue fiue talents to another two and to another one to euery man after his owne abilitie and straightway went from home As we haue wisdome skil knowledge and experience giuen vnto vs to deale so God dealeth with euery man A Captaine in warre is carefull to set euery one in his proper place that he may know his Captaine his colours his standard his march out of his standing he dareth not to remoue that he may please him that hath chosen him to be a souldier â—h 5 14. Christ is the Generall of his Church the faithfull are his souldiers all their life is a continuall warfare which costeth them great paines and much sweating sometimes they must resist vnto blood â—b 12.4 striuing against sinne As then souldiers in warre haue and hold euery one his standing place in the sight of their captaine so euery Christian should keepe his seuerall calling in the presence of the Lord of life who hath in great mercy and wonderfull wisedome appointed them thereunto Vse 1 Now the vses remaine to be opened expressed for our edification And first of all it teacheth that distinct callings in the Church and commonwealth are the ordinance of God and his appointment not the inuentions and deuises of men The Apostle saith He gaue some to be Apostles and some Prophets Eph. 4.11 and some Euangelists and some Pastors and Teachers and elsewhere he addeth Are all Apostles 1 Cor. 12. â— are all Prophets are all Teachers are all workers of miracles haue all the gift of healing doe all speake with tongues doe all interpret The like he speaketh of the priuate families and of the duties that belong to euery one therin both to husbands and wiues to masters and seruants to parents and children As then God hath distributed to euery man as the Lord hath called euery one so let him walke 1 Cor. 7.17 This is ordained to be obserued in all Churches We shall neuer learne to performe our duties to God and to each other except we be perswaded and resolued in this point The husband will be ready to forgoe his authoritie and the wife will presume to step vp into the place of her husband The child will behaue himselfe proudly against the ancient and the base against the honourable Esay 3.5 We shall see folly set in great dignity and the rich sit in low place it will not be strange to behold seruants aloft vpon horses Eccle. 10.6.7 and Princes walking as seruants vpon the earth Hath God placed vs in the calling of a seruant and set masters ouer vs We ought to learne know whence this is and to consider from whom it came It is the Lords doing who can abide no disorder and confusion but will haue some inferiours and some superiours according to his owne law Honour thy father and thy mother Exod. 20.12 This doctrine serueth to establish that commandement and to make it a perpetuall ordinance to remaine for euer God hath not made all men excellent alike he hath not qualified them alike but hath giuen more to one then to another and would haue one to receiue profite from another And herein doth his infinite wisedome wonderfully appeare and diuersly shew it selfe God is in himselfe most excellent worthy of all honour and reuerence and hauing all things vnder his feete he would haue a patterne of that excellency and subiection imprinted in his creatures In the Angels he hath set a difference and made degrees and orders among them one an Archangel other principalities other thrones Col 1.16 other dominions some are called Seraphims other Cherubims and therefore there is a distinction betweene them as he hath made euery starre to differ from another in glory 1. Cor. 15.41 He created man to rule ouer the foules of the ayre ouer the beasts of the earth and ouer the fishes in the sea The Apostle teacheth that in a great house are diuersity of vessels some to honour 2 Tim. 2 20. and some to dishonour There is no man great but he hath his greatnesse from him that is the greatest There is no man made low but he must acknowledg that the Lord hath set him there The seruant must know that God hath put him in that seruice and not seeke to breake the bonds wherwith he is tyed but thereby receiue encouragement in the performance of such duties as lie vpon him Vse 2 Secondly this serueth to reproue sundry errours and abuses of such as transgresse against the truth of this doctrine And first heereby falleth to
and Paul chargeth the Philippians to let their patient and equall mindes bee knowne to all men But of this vertue of contentation we haue spoken at large before â—he fift reâ—oofe Fiftly it reprooueth such as contemning their owne callings as vile and base become male-content and thinke better of themselues and their owne gifts then there is iust cause and better then they would indeed if they rightly and truely knew themselues Such are all ambitious and aspiring spirits that loue to be aloft and scorne to be below that seeke for themselues an higher place and a better estate then God hath alotted vnto them as if the bramble should seeke to be promoted ouer the rest of the trees If our first parents through the tentation and instigation of Satan grew discontent with that estate wherein they were created sought to be as Gods knowing good euill Gen. 3 verse 5 no marueile if their posterity draw this corruption from them as the childe that sucketh the brest of his mother Absolom through his high mind 2 Sam. 15 4. was moued to fawne vpon the people and to seeke his fathers kingdome and life also iudging basely of his present estate and climbing vp to an higher What caused the Scribes and Pharisies to contemne and disdaine Christ and his Disciples Mat 23 6 7. but this they loued the chiefe places at feasts and desired the highest seates in the assemblies and looked to be greeted and saluted by men Rabbi Rabbi What was the cause that Diotrephes would not receiue Iohn and the other faithfull Ministers of the word 3 Iohn 9. but did prattle with malicious words against them neither would he himselfe receiue them nor suffer others to entertaine the brethren He loued to haue the preheminence in the Church Loe here the horrible plague and as it were the ranke poison of pride vain-glory and ambition These are the causes of all confusion and disorder These weeds must be pulled out of our hearts by the contrary graces if we would haue any wholesome hearbs grow therein We haue many sharpe tooles lent vs put into our hands if we list to set them on worke to grub them vp by the rootes First we must consider the state of our bodies what it is We are but dust and ashes Meanes to pull downe pride and ambition and to dust we must returne Gen. 3. What a vaine and foolish thing is it to thinke so highly of our selues that were raised out of the earth do carry about vs the matter of our mortality If we had come downe from heauen and had our beginning aboue the Clouds we should haue had wherein to glory but being all of vs fraile and mortall creatures that are here to day and lye in the dust to morrow like the grasse of the fielde Math. 6 30. which flourisheth for a time and by and by withereth away what vanity hath possessed our hearts that earth ashes should waxe proud Our life standeth wholly in vncertainty it is appointed to all men once to die and after death commeth iudgement Heb. 9 27. Neither do we know at what houre the Lord will come Math. 24 42. Why then should we soare so high seeing we must lie so low Why should we say in our hearts I will ascend into heauen seeing our pompe shall be brought downe to the graue and the wormes must couer vs Secondly we are altogether set vpon sin and bring foorth the bitter fruites of our corruption in regard whereof we are more wretched then other creatures They sinne not against God they prouoke him not to anger but keepe their originall condition wherein they were created but we miserable sinners are turned out of the right way and become abhominable so that there is none that doth good no not one Rom. chapt 3 verse 12. If then we will glory of our selues or any thing in our selues we must glory in our shame hauing nothing of our owne but sinne and iniquity Thirdly we are not able of our selues so much as to thinke one good thought neither are we sufficiently furnished to doe the least and smallest duty that God requireth of vs we haue the spawne and seed of all sinne in our nature We are ready to fall into the most horrible sinnes except God sustaine vs and hold vp our heads and strengthen our weake knees We cannot set forward one foot toward the kingdome of heauen It is as vnpossible for vs to doe any good as for a dead carcase to flie We are as poore miserable wretches that are dumbe and cannot speak blind and cannot see deafe and cannot heare The Prophet acknowledgeth that he is a man of vncleane lippes Esay 6.5 and another confesseth he could not speake Ier. 1.6 our eares also are stopped so that we cannot heare the voyce of God that we might liue Ioh. 8.47 Matth. 13.13 our eyes are closed vp so that seeing wee see not but grope as blind men in the darkenesse The light shined in darkenes and the darknesse comprehended it no Ioh. 1.5 Men naturally take themselues to be sharpe eyed and quicke sighted Ioh. 9.41 but because they say We see therefore their sinne remaineth because the carnall mind is enmity against God for it is not subiect to the Law of God neither indeed can be Rom. 8.7 Fourthly whatsoeuer gifts are bestowed vpon vs we must thinke meanely and humbly of our selues and of them The Apostle willeth vs to decke our selues with lowlinesse of mind Phil. 2.3 and that each esteeme other better then themselues We know that our best gifts are stained with many blemishes we feele our owne corruptions more then the corruptions of other men so that Gods grace and our nature are ioyned together in one subiect We are not therfore to despise other men or dwell in the contemplation of their imperfections but be alwayes working vpon our selues and considering our owne vnworthinesse that so we may more and more mortifie the deeds of the flesh and grow in the graces of Gods Spirit Fiftly let vs set before vs the example of our Lord and Master Iesus Christ we must be ready to learne of him the lesson that he offereth to teach vs by word example Hence it is that he calleth all to him that are weake and weary and saith Take my yoke vpon you and learne of me for I am meeke and lowly in heart and ye shall finde rest vnto your soules Matth. 11.29 He disdained not to wash the feet of his disciples to teach them humility not only by doctrine but by practise He is a perfect patterne as of all other vertues so also of this and therefore the Apostle setteth him before vs for our imitation Phil. 2.5 6. Let this minde be in you which was also in Christ Iesus who being in the forme of God thought it no robbery to be equall with God c. He made himselfe of no reputation and tooke vpon
the Lyons brake their bones in pieces and tore them in sunder that had cast Daniel into the denne Dan. 6 24. Thus shall it bee with all persecuters that plot the ruine of the Church They may gather themselues together but they shall be scatterd they may pronounce a decree but it shall not stand they may digge deepe to hide their counsels but they shall be discouered come to nothing Hee hath not made his Church a prey vnto their teeth but hath vtterly destroyed them and made hauocke of them that they became dung to the earth and a prey to the fowles of heauen They then are greatly to be reproued who behold euery where and at all times the workes of God both of his mercy toward his people and of his iudgements against his enemies and yet are neuer moued to glorifie his Name nor to walke in obedience before him In the middest whereof I dwell Wee haue heard the strength of the reason and how necessarily and demonstratiuely it concludeth The presence of GOD with vs is a forcible meanes to pricke vs forward and to prouoke vs to holinesse of life and to all well-doing Now let vs consider the words in themselues without the consideration of others Wherein we see hee giueth his promise for his presence or setteth downe plainely vnto theÌ„ that he is continually among them to wit the holy God among his holy people â—ine â—euerâ—â—resent 〈◊〉 peoâ— This teacheth vs that God is euermore present with his people he is in the middest of them he is neuer absent from them He watcheth ouer theÌ„ for their good he neuer slumbreth nor sleepeth hee neuer forsaketh them that he should bring them into danger This appeareth in the example of Ioseph Gen. 39 21 23. The Lord was with him and shewed him mercy and gaue him fauour in the sight of the keeper of the prison Where hauing shewed that God was with Ioseph he expoundeth and expresseth what his presence was and wherein it consisted and how it was manifested Hee was cast into prison and lay in great misery yet did not God forsake him but was with him euen in prison God abhorreth not the loathsome prisons into which his seruants are cast He commandeth vs to visite his Children that are put in prison much more therefore will he do it himselfe This is set downe in the praier of Dauid for Salomon his sonne Arise and be doing and the Lord be with thee 1 Chron. 22 11 16. and in the prayer of Salomon at the dedication of the Temple 1 Kings 8 57. The Lord our God be with vs as he was with our Fathers let not him leaue vs nor forsake vs. This also is that mercifull promise which he maketh to his people Exod. 29 45 46. I will dwell among the children of Israel and will be their God and they shall know that I am the Lord their God that brought them foorth out of the Land of Egypt that I may dwell among them I am the Lord their God Heereby doth the Prophet comfort himselfe Psal 23 4. Though I walke through the valley of the shadow of death I will feare none euil for thou art with me thy rodde and thy staffe doth comfort me This is such a principle as is so plaine that it needeth no farther confirmation that wheresoeuer two or three are gathethered together in his Name he is in the middest of them Mat. 18. I will propound a few reasons and that Reason 1 breefely First he will saue those that are his His presence is not a vaine presence neither is he an idle beholder of things that are done but his presence is to prosper and to saue The end of his beeing with vs is the saluation of vs. This is the reason that God giueth to his people and the promise of deliuerance after long trouble Ier. 30 11. I am with thee saith the Lord to saue thee though I make a full end of all Nations whither I haue scattered thee yet will I not make a full end of thee but I will correct thee in measure and will not leaue thee altogether vnpunished And to the same purpose he speaketh in the 42 chapter Bee not afraid of the King of Babylon of whom yee are afraid be not afraid of him saith the Lord for I am with you to saue you and to deliuer you from his hand We must not therefore dreame of a presence that effecteth nothing hee is not one that standeth still and doth nothing as he that is in a dreame but rather willeth his people oftentimes to stand still while he worketh all in all Secondly they haue good successe in their Reason 2 lawfull labours and honest endeuours so that he maketh the workes of their hands prosperous Except the Lord do builde the house watch the City the labours of the builder and the cares of the watchman profit nothing at all This reason is rendred in the example of Ioseph Gen. 39. God was with him and hee made all that he had to prosper So it is said in the booke of the Iudges The Lord was with Iudah Iudges 1 19. he draue out the inhabitants of the Mountaine In like manner we reade concerning Dauid 2 Sam. 5 10. Dauid went on and grew great and the Lord God of hosts was with him Seeing then God saueth his people in times of danger and prospereth the workes of their hands that they vndertake in his feare it followeth that he is continually with them Let vs now come to the vses that arise from Vse 1 hence First for the encrease of a sound faith in God in whom we are to trust we may conclude that seeing God is with his seruants therefore they shall not fall downe or take the foile but shall prosper and preuaile He leaueth them not to themselues he withdraweth not his strength from them he deliuereth them not to the lust and pleasure of their enemies This is it which he telleth Ioshua after the death of Moses Iudg. 1 5. There shall not any be able to stand before thee all the daies of thy life as I was with Moses so I will bee with thee Whensoeuer we prosper in our waies finde the blessing of God to haue beene with vs in our actions let vs not ascribe it to our industry and pollicy to our owne diligence and endeuours but acknowledge from whence it springeth and proceedeth it is because God is with vs. This is a notable comfort vnto vs to consider that the gates of hell shall neuer be able to preuaile against the Church to deface it and to roote it out and to destroy it If the Church faile God shall faile with it If this be vnpossible so is the other If the church should faile Christ must also faile and all the benefits of his death and passion which can neuer come to passe forasmuch as he died not in vaine but will make his death auaileable in all the members of his body
accusation I restore him fourefold He testifieth his repentance by his readinesse to make restitution whereas he that keepeth stollen goods stealeth still and is no better then a theefe and consequently farre from repentance Reason 2 Secondly without restitution there can be no remission forasmuch as repentance is falsely counterfeited and not truely practised God will not forgiue such as retaine with them their neighbours goods To steale from them and to keepe that which is stollen is a plaine token that we are resolued to continue in sinne He that is perswaded and determined not to depart from stollen goods which are sweet morsels vnto him is resolued to be a theefe and not to giue ouer Thus God is mocked and dallied withall and his law neglected and despised This the Prophet Ezekiel pointeth out chap. 18.7 9 12 13. and 33 15. He that hath not oppressed any but hath restored to the debter his pledge he shall surely liue saith the Lord God but he that hath oppressed the poore and needy and hath spoyled by violence and hath not restored the pledge c. he shall surely die his blood shall be vpon him Seeing then such as restore and so make recompense of that they haue taken away haue promise of forgiuenes contrariwise such as neuer make restitution haue a terrible threatning of death denounced against them it followeth that this is a duty required of all persons Reason 3 Thirdly the performance of it is a very speciall meanes to bring a blessing vpon vs a blessing I say from him to whom restitution is made For when he shall see how God hath touched their heart with a feeling of their sin that they can no longer keepe that which is not their owne albeit power be in their hand to do it it shall stirre him vp to desire and procure their good and to craue a blessing to come downe vpon them This is that which we reade in Moses Deut. 24.12 13. If the man be poore thou shalt not sleepe with his pledge c. that he may blesse thee This end is not to be neglected forasmuch as the eares of God are alwaies open to heare the cry of the poore and he hath promised to helpe them and to bring a curse vpon al their oppressors to their destruction Reason 4 Fourthly as the loynes of the poore shall blesse them that restore so God will accept it as a worke of iustice and righteousnesse and as a fruit of his spirit iustifying vs by the righteousnesse of Christ Iesus his Sonne and sanctifying vs to his glory In the place of Scripture before remembred Moses teacheth this and layeth it downe as a strong reason Deut. 24.13 where speaking of such as had taken pledges of the poore he saith In any case thou shalt deliuer him the pledge againe when the Sunne goeth downe that he may sleepe in his own raiment c. and it shall be righteousnesse vnto thee before the Lord thy God This also is a most forcible reason to mooue vs to restitution forasmuch as God setts it down as an infallible testimony of a iustifying faith and therefore the contrary is a fruit of infidelity so that we shal neuer repent vs of that we haue done nor wish it to be in our owne hands againe Reason 5 Fiftly the vniust retaining of other mens goods hindereth many good things from vs inasmuch as God will accept no seruice nor duty at our hands vntill we haue ridde our hands of things euilly gotten We may come to heare his word and to call vpon his Name and sit among the Saints and seruants of God in the Congregation howbeit we heare without fruit and we pray without profit For this poisoneth and corrupteth vnto vs the best things of God This is that which Christ teacheth vs in the Gospel of Matthew chap. 5.23.24 If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee but he hath some iust action against vs so long as we keepe any of his goods wrongfully from him leaue there thy gift before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift If then we desire that God should heare our prayers or be well pleased with the hearing of his word we must be careful to make recompense and satisfaction for such iniuries as wee haue offered and our brother hath sustained Now let vs come to the vses which are as Vse 1 it were the life and soule of this point that hath beene prooued First of all it serueth to reprooue all such as neglect this duty and so offend against this doctrine The first reproofe And among them it meeteth directly chiefly with those that commit sacriledge robbing the Church and defrauding the Ministers of that portion which God hath granted vnto them in his holy word The wise man saith Pro. 20.25 It is a snare to the man who deuoureth that which is holy and after vowes to make inquiry Our Sauiour himselfe saith Matth. 10.10 The labourer is worthy of his wages The Apostle Paul saith 1 Cor. 9.14 The Lord hath ordained that they which preach the Gospel should liue of the Gospel This sinne came first from the man of sinne by whom tithes were first alienated and impropriations erected and Church-liuings spoiled for the maintenance of idle persons that sate still and did nothing but eate and drinke and fat themselues in cloysters as oxen in a stall and these deale with the goods of the Church as the souldiers did with the garments of Christ Matth. 27.35 Psal 22.28 Luke 7.5 they parted his garments among them and cast lots for his vesture The Centurion is commended in the Gospel that builded a Synagogue for the Iewes but these men doe what they can to pull downe Churches and to impouerish the Ministery and to destroy the soules and saluation of many whom Christ redeemed These spirituall theeues and Church-robbers must learne to pay their due and not muzzle the mouth of the oxe that treadeth out the corne 1 Tim. 5.18 They robbe God greatly of his honor and dishonour him more then the heathen did their idols which are no gods These men glory in their Christianity and yet are enemies vnto Christ So that the Gentiles that knew not God shall arise in iudgement against them and condemne them The second reproofe Secondly it reprooueth all oppressors that fill their houses with the spoiles of the poore and needy as Esay 3.14.15 The Lord will enter into iudgement with the ancients of the people and the Princes thereof for ye haue eaten vp the vineyard the spoile of the poore is in your houses What meane ye that ye beat my people to peeces and grind the faces of the poore saith the Lord God of hostes And to this purpose speaketh Micah in his prophesies against this sinne chap. 3.3 They also eate the flesh of my people and flay their skinne from off them they
breake their bones and chop them in peeces as for the pot and as flesh within the caldron In the day of iudgement when an end of all things shall come such shall be cast into hell as are couetous and haue not giuen of their owne who haue seene the naked and not cloathed them the hungry and haue not fedde them the thirsty and haue not giuen them drinke the sicke and haue not visited them how much more shall they be condemned that behold their brethren cloathed and take away their garments that see them to haue meat and drinke and spoile them of it The example of the rich man teacheth this Luke 16.23 He tooke nothing from Lazarus he robbed him not of his rags he tooke not from him a crumme of bread or a drop of water and yet he is accounted cruell and vnmercifull and is cast into torments This man shall rise at the day of iudgment condemne many among vs who not onely doe no good but much harme and exercise cruelty and oppression ouer the poore that dare not lift vp their voyce against vs. Euery tree that bringeth not forth good fruit shall be hewen downe and cast into the fire Matth. 3.10 and not that tree only that bringeth forth euill fruit Hence it is that it is said by Elihu in the booke of Iob cha 34.28 They haue caused the cry of the poore to come before the Lord and he hath heard the cry of the afflicted The third reproofe Thirdly it reproueth the poore that steale from the rich and thinke they may do it lawfully and are not bound to restore what they haue taken Pouerty how great soeuer it be is no priuiledge or protection to take one sheepe or Lambe out of the flocks of Iob that was so rich and had so many or one locke handfull of wooll from the wealthiest Cloathier or one pound or peny out of the house of the best moneyed Merchant or one remnant of cloath or parcell of ware out of the shop of the stored Tradesman In times of dearth and famine when it goeth hard with the meaner sort they thinke they haue a warrant to shift for themselues howsoeuer they can to get for themselues whatsoeuer they are able But the Law of God serueth as a bridle to restraine all persons both rich and poore both high and low in times of plenty and scarsitie Exod. 20.15 Thou shalt not steale When the Lord forbiddeth theft generally wilt thou mince it and distinguish where he doth not distinguish Matth. 6.11 say I will steale in time of need It is our duty to pray to God to giue vs our daily bread and not to take from others their bread What needed the wise Agar mentioned in the Prouerbes Prou 3 â—â— to pray vnto God not to giue him pouerty if he might lawfully releeue himselfe so easily by the store and substance of others at his owne pleasure Bur some will obiect the words of Salomon Obiect Prou. 6.30 Prou. 6 30. Men doe not despise a theefe if he steale to satisfie his soule when he is hungry To this I answer Answer that the wise man speaketh not simply but comparatiuely For he compareth two sinnes together adultery and theft the greater with the lesser It is a great shame to take away other mens goods from them howbeit theft is not so foule a fact and fault as to defile another mans wife for the theefe may make restitution and thereby after a sort put away his discredit whereas the adulterer cannot make amends nor blot out the reproch neither will the husband of the whorish woman be reconciled or forget the wrong offered vnto him True it is hee that did steale to preserue life was to be punished by the law of God Exod. 22.1 for he was to make restitution or to be sold as a bondman but the adulterer and the adulteresse were to die the death The purpose of Salomon therefore is not to defend the theefe or to excuse the theft or to abrogate the Law or to pleade for malefactors or to open a gap to the committing of euill Prou. 23 24 forasmuch as he saith afterward Whosoeuer is partner with a theefe hateth his owne soule And Paul teacheth that theeues shall not inherit the kingdome of God 1 Cor. 6. and in another place he exhorteth that he which hath stollen should steale no more Ephe. 4. Neuerthelesse albeit theft be a foule sinne in it selfe and excludeth from euerlasting life yet in comparison of a greater and fouler sinne it doth not appeare and shew it selfe so filthy So the Prophet Ezekiel chap. 16. saith that the Sodomites were better then the people of Ierusalem who by their greater vngodlinesse iustified them not that he exempteth them from blame but because the other were worse and worthy of greater blame The obiection being thus answered and the place cleered we returne to the former point and conclude that no pretence of pouerty or allegation of necessity can excuse theft forasmuch as the Law of God standeth euermore in his full force The Scripture chargeth vs to get our liuing with the labour of our hands and to eate our own bread in the sweat of our browes to aske our food of God and to depend vpon his prouidence and rather to perish for hunger then to rob our brother and offend against God Moreouer our Sauiour setteth it downe as a certaine rule to guide vs in our dealings one with another Matth. 7.12 All things whatsoeuer ye would that men should doe to you doe ye euen so to them for this is the Law and the Prophets If then being rich wee would not haue the poore steale froÌ„ vs we our selues being poore ought not to deceiue and defraude the rich â—â—e fourth â—â—pâ—oofe Fourthly it conuinceth many in the Church of Rome that slaunder vs and bring vp a false report of our doctrine and profession who teach and publish to the view of the world that we require not of any persons to make real restitution of goods wrongfully gotten This is a notorious and notable slander and testifyeth how much destitute they are of true accusations when they are compelled to make such open and odious lies against vs. We require restitution to be actually made as well as they We teach that there is no repentance nor forgiuenesse without it Indeed we cannot make amends for our sinnes to God that is done onely by the sacrifice of Iesus Christ which clenseth vs from all sinne Ioh. 2.2 and â—9 So then our doctrine being plaine and euident their mouthes are stopped and they are conuinced to be lyars as in this so in many other points of greater importance and therefore they doe vs wrong which affirme that we hold that doers of wrong should not restore â—he fift â—â—proofe Lastly such are reprooued also as get and gather into their hands other mens goods by flattery faire promises to make restitution and then
not Calfe or any Cattell should vndergo the punishment for sinne because the soule that sinned shall die the death Ezek. 18 verse 4. and the threatning must be true that because man sinned he should die Gen. 2. Thou shalt die the death So that it was necessary eyther that all man-kinde by reason of sinne must perish euerlastingly Heb. 9 15. or else Christ the Mediator of a better testament must become a surety for vs and satisfie the wrath of God kindled and conceiued against vs for sinne If any aske the question Question if the blood of Buls Goats could not take away sinne why did God command them to be offered and to what end were they appointed I answer Answer this was not done in vaine but to good purpose For albeit they could neuer take away sinne nor purge the conscience from dead workes yet they serued fitly to shadow out the death of Christ and to assure the heart that it is washed by the blood of the Messiah This was a notable comfort to the people of God from the beginning taught them to looke for redemption through him Obiection If it bee farther said that God speaketh euery where in the Law that the blood it selfe of Buls and Beasts clenseth and purgeth sinne as Leuit. 17 11. The life of the flesh is in the blood and I haue giuen it to you vpon the Altar to make an attonement for your soules for it is the blood that maketh an attonement for the soule I answer Answer that place speaketh not properly but sacramentally as in the new Testament he calleth in the institution of his last Supper Math. 26 26. the bread his body because it is a figure of it so in this place to the outward signe he giueth the name of the thing signified and to the type he ascribeth the proper effect of the blood of Christ which onely is the blood that is able to make attonement for our sinnes Otherwise those offerings of beasts should be called in vaine Heb. 9 24 10 1. the similitudes and shadowes of good things to come As for those heretikes that dreame that those oblations did really and indeed clense away the sinnes of the fathers not by their naturall operation but by the acceptation of God and therefore were not types of Christs sacrifice washing away sinne they are euidently conuinced by the places before alledged and throughout the Epistle to the Hebrewes Obiect If any aske how these can bee figures of Christ seeing GOD witnesseth in his word that he neuer required them When hee commeth into the world he saith Sacrifice and Offering thou wouldst not but a body hast thou prepared me in burnt offerings and sacrifices for sinne thou hast had no pleasure Psal 40 7. Heb. 10 verses 5 6. If then God would haue none of them how could they be the figures and images of better things I answer Answer God may be said to allow them and yet to disallow them to reiect them and to regard them in diuers senses Hee willed them as he commandeth them and commendeth them as a sweet sauour vnto him performed in faith and as types referred to the comming of the Messiah and the time of reformation Heb. 9 10. On the other side he may be said to refuse and reiect them for these three causes First when the manner of doing is euill doing that which God requireth but doing it in a corrupt manner to wit without faith and obedience as the Prophets in euery place reprooue the sacrifices of hypocrites wicked persons as Esay 1 11 12. I delight not in the blood of Bullocks or of Lambs who hath required this at your hand Your new Moones and your appointed feasts my soule hateth and the reason of this is rendered in the words following Verse 1â— Your hands are full of blood Againe God would not that they should remaine continue for euer but that though they had place in the Church for a time they should ceasse at the coming of the Messiah Therfore Christ being come into the world and manifested in the flesh God willed theÌ„ no longer but would haue them abolished And this sense doth the Apostle principally intend in this place that the shadowes must giue place when the body it selfe was come in person Lastly it may after a sort be said that God neuer willed them that is approued allowed of theÌ„ as the principall part of Gods worship and as the very price of our redemption the ransome for our sins our reconciliation vnto God albeit he would haue them obserued of his people and vsed for a time as certaine rudiments rites to bring them to Christ to confirme their faith in him Let vs shut vp this with the comparison that the Apostle expresseth Heb. 9 13 14. If the blood of Buls and of Goats and the ashes of an heifer sprinkling the vncleane sanctifie to the purifying of the flesh how much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge your conscience froÌ„ dead workes to serue the liuing God In these words he compareth the shadow the body the type the truth the ceremony and the substance together Doctrine Christ Iesus hath made aâ— attonement between Gâ—â— and vs by hâ—â— blood FroÌ„ hence we learne this doctrine that the blood of Christ taketh away our sins reconcileth vs to God the Father Christ Iesus hath in the performance of his Priesthood freed and deliuered vs from the guilt punishment of our sins This appeareth euidently vnto vs by considering laying before vs the end the parts and fruite of his Priesthood The end of the Leuiticall Priest-hood and of this figured by it was to offer sacrifice for the ignorances Hebr. 9 â— that is for the sins of the people The distinct parts of it are two satisfaction and intercession His satisfaction consisteth partly in suffering and partly in obedience The second part of his Priesthood standeth in intercession in that he is become our perpetuall and perfect Aduocate that therby God might be appeased for them and we reconciled vnto him The fruite thereof is this that we are deliuered redeemed ransomed iustified and freed from the guilt of sin from the burden of ceremonies from the curse of the Law from the wrath of God and from feare of condemnation This truth is taught in many places Ioh 1 29. Iohn seeing Christ coming vnto him saith Behold the Lambe of God which taketh away the sin of the world And the same Apostle in his first Epistle chap. 2 ver 1 2. If any sinne we haue an Aduocate Iesus Christ the righteous and hee is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world Likewise in the Epistle to the Romanes the Apostle magnifying the mercy of God and setting out the merites of Christ he saith chap. 3 verse
24 25. We are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to be a propitiation thorough faith in his blood to declare his righteousnesse for the remission of sinnes that are past thorough the forbearance of God The Apostle to the Hebrewes declareth that Christ was to offer vp himselfe once and not often as the High-Priest entreth into the high place euery yeare with blood of others For then must hee often haue suffered since the foundation of the world Heb. 9 26. but now once in the ende of the world hath be appeared to put away sinne by the sacrifice of himselfe By all which testimonies it appeareth that Christ is our Aduocate and hath wrought our peace and attonement and thereby made an end of all other sacrifices The reasons are plaine First because God Reason 1 thereby is well pleased and his wrath appeased so that hee accounteth his death as a full price and sufficient ransome paid for them So the Euangelist witnesseth that a voice came from heauen saying This is my beloued Sonne in whom I am well pleased Math. 3 17. And in the Epistle to the Ephesians the Apostle saieth chap. 5 verse 2. Walke in loue as Christ also hath loued vs and hath giuen himselfe for vs an offering and a sacrifice to God of a sweete smelling sauour It is noted in the booke of Genesis that when Noah being come out of the Arke builded an Altar and offered burnt offerings the Lord smelled a sweete sauour Gen. 8 21. which was not the smoke of the sacrifice that ascended for what sweetnesse could there be in that but it was the sweet precious sacrifice of Christ for which his wrath was appeased being shadowed by that ceremony Reason 2 Secondly Christ tooke the whole burden of our sinnes vpon his shoulders presenting himselfe before God in our person and offering vs to God in his person so that he tooke vpon him our vnrighteousnesse and imputed to vs his righteousnesse This the Prophet Esay did most cleerely prophesie off chap. 53 verses 4 12. Surely hee hath borne our greefes and carried our sorrowes and powred out his soule vnto death c. He bare the sinnes of many and made intercession for the transgressors And the Apostle teacheth that in Christ we are reconciled to God For hee hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him 2 Cor. 5 21. And in the Epistle to the Colossians chap. 2 ver 14 15. he setteth out the fruite of Christs death that he hath forgiuen vs our trespasses hath put out the hand-writing of ordinances that was against vs he tooke it out of the way and fastened it to his Crosse hee hath spoiled principalities and powers hath made a shew of them openly and hath triumphed ouer them in the same Crosse This was notably prefigured and foreshewed in the rites of the Law For when any propitiatory sacrifice was to bee offered for the people the Priest was to present the beast before the Lord to lay his hands vpon the head of the beast and to confesse the sinnes of the people vpon it and so it bare their iniquities the truth whereof is Christ himselfe Thirdly there could otherwise bee no remission Reason 3 of sinnes so that it is the blood of Christ in the suffering of the Crosse that purgeth away our sinnes as Hebr. 9 verse 22. Almost all things in the Law are purged with blood and without shedding of blood is no remission and therefore it was necessary that Christ should purge and purifie vs by his blood The greatnesse of our sinnes could not otherwise bee pardoned nor the person that is offended satisfied they are infinite and so require a sacrifice of infinite price and value No treasures no riches no creatures no sacrifices no ceremonies could do it it cost more to saue a soule and to redeeme the captiues and prisoners that are holden by Satan in slauery to do his will Knowing that we are not redeemed with corruptible things as siluer and gold from our vain conuersation receiued by the tradition of the Fathers But with the precious blood of Christ as of a Lambe vndefiled and without spot 1 Pet. 1 verses 18 19. Fourthly nothing but the death of Christ could quench the scorching wrath of God as Reason 4 a consuming fire kindled against vs counteruaile his seuere iustice Hence it is that the Apostle writing to the Hebrewes hauing shewed that the blood of Bulles and Goats could not possibly take away sinnes addeth immediately after When hee commeth into the world he saith Sacrifice and offering thou wouldst not but a body hast thou ordained mee Heb. 9 5. Our sinnes haue a bloody face in the sight of God and we are enemies vnto him so that the robes of the Saints must bee dipped in the blood of the Lambe Reuel 7 ver 14. All the nitre and sope and Fullers earth in the world are weake and vnsufficient and haue not power and strength enough in them to do it So that we must say with the Prophet Psal 50 7. Purge me with Hyssope and I shall bee cleane wash me and I shall bee whiter then snow Thus then we see that Moses mentioning heere the Ramme of attonement whereby an attonement is to be made for sinners teacheth vnder this type this certaine and vndoubted truth that Christ our Sauiour hath by his blood made an attonement betweene God and vs therby reconciled vs vnto his Father The vses of this doctrine are of great weight and importance First it offereth to our considerations Vse 1 this meditation what sin is how it is to be esteemed It is a most fearefull and greeuous thing the wrath of God against it is exceeding great so that nothing in heauen or in earth could satisfie for sinne but the death of Christ Iesus the Sonne must dye for the seruant or rather for the enemy for we are by nature the children of wrath as well as others The iustice of God would not spare him though he were his onely and welbeloued Sonne but forasmuch as he was to beare our sinnes in his body he must die for ir Rom. 8 32. He spared not his owne Sonne but gaue him to the death for vs all We are not therefore to be lightly carried into the practise of sinne but to be much greeued at it to striue with all our force against it and to endeuour to ouercome it and among other things this is not the least that should trouble vs that we haue by sinne brought such misery and shame vpon the Sonne of God Wee ought to lament for this and to bewaile it euery day For if we had not sinned and by sinne beene depriued of the glory of God he had not taken vpon him the shape of a seruant neither beene humbled to the death of the Crosse We doe daily cry out
power of Satan to the end wee should intangle our selues againe and giue vp our selues to his seruice who is the sworne enemy of God whereas wee are deliuered out of the hands of our enemies that wee should serue the Lord without feare in holinesse and righteousnesse before him all the daies of our life Luke 1 74 75. Labour then to be in Christ and examine thy selfe whether he be in thee or not study to be partaker of the benefits of his passion and to be washed from the filthinesse of our corruption This is a priuiledge belonging vnto the Church of God as the Prophet Esay noteth chap. 33 verse 26. The inhabitant shall not say I am sicke and the people that dwel therein shall be forgiuen their iniquity What then Shall wee continue in sinne because sinne is pardoned Or shall wee turne the grace of God into wantonnesse because grace hath abounded God forbid how shall we that are dead to sinne liue any longer therein Roman 6 2. We are baptized into the death of Christ and are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so we should also walke in newnesse of life Our old man is crucified with him that the body of sinne might be destroied that hence forth wee should not serue sinne The more wee profite by the death of Christ the more wee grow in sanctification and the farther wee proceed in mortification It is one thing to talke of the death of Christ and another thing to feele his death working in vs it is one thing to know that he died and another that he died for vs. It is not enough to reason of his death and to conferre of it except it be as a strong purgation to cleanse vs from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Holinesse in the soule is as health in the body and peace in the City and marrow in the bones It is the righteousnesse of Christ that giueth life vnto vs so that so farre as we liue we are sanctified The life of an vnregenerate man is no life but rather a death they are twice dead dead in soule and dead in body there is no life of God in their mindes or willes or consciences or affections They may well breath in the ayre as the brute beasts do but they haue no heauenly breath or celestiall motion in them They haue the naturall life but they are vtterly ignorant what the spirituall life meaneth But he that is spirituall indeed and truely sanctified the farther he proceedeth the weaker the motions of sinne are in him euen as the neerer a man draweth to death the lesse motion is in him If we be once in Christ and dead with him the pleasures of the world the delights of the flesh the lustes of the eyes the pride of life and the vanities of carnall men will moue vs nothing at all They that were our familiar companions in sin will be shunned of vs bitter vnto vs and banished from vs. The euill workes wherein before we tooke our whole delight will be greeuous Irkesome vnto vs so that we will by no meanes abide to heare and see the vnrighteous deeds of the wicked which before did minister matter of sport contentment vnto our soule Lastly seeing the death and shedding of the blood of Christ is the meanes of our saluation Vse 4 and free pardon of our sins we are to reioyce at it and to comfort our selues in it aboue all things in the world as that which hath procured the greatest blessing that can befall vs so that if we can find but one drop of his blood to be by the power of the Spirit sprinkled vppon our consciences to purge vs from dead workes it should reioyce vs more then the gaining of a kingdome or the increasing of our corne and cattell If a man should liue in health wealth in honour preferment in fauor and friendship of the mighty in credite estimation of men in the praise applause of the world so that he had no experience of sorrow and sicknes of misery calamity yet if he haue not this principle writtē in his hart that Christ shed his blood for him and nailed his sinnes vpon his Crosse and carried them with him into his graue to bury them in perpetuall forgetfulnesse What comfort could all these things bring vnto him Or what sound delight could hee take in them Or what were he nearer for them vnto saluation But if wee should want all these blessings of honour of riches of fauour of preferment and such like and on the contrary side taste of the cup of affliction in great measure and drinke vp the dregs of it if we should endure pouerty banishment infamy iniury disgrace distresse discredite slanders perilles persecution need nakednesse and all kinde of aduersity yet these could not make vs miserable Rom. 8 39. nor separate vs from the loue of God which is in Christ Iesus our Lord. It is he that died for vs yea rather which is risen againe who is euen at the right hand of God and maketh intercession for vs. Who then shall lay any thing to the charge of Gods elect who haue a discharge giuen them from all their sinnes As for troubles and afflictions they are sanctified vnto them and serue to bring them neerer vnto God and are approued meanes whereby they are broght to a conformity with Christ True it is Iob 2 4. our nature abhorreth nothing more then affliction so that it is greeuous for the present and not ioyous It is well obserued that when Iesus went vp to the Mountaine to preach all his Disciples went with him none forsooke him nor fled from him but when he went to Mount Caluarie to suffer they all left him alone Hee hath at all times many that are ready to follow him by professing but few are willing to follow him by patient suffering Wee are content to goe with him into the Temple but we will not accompany him to the Crosse Peter shewed this too plainely both by his words and by his practise When Christ once made mention of his suffering he said vnto him Math. 15 22. Master pitty thy selfe And when he was in the High-Priests hall was assaulted and tempted for feare of the persecutors and danger of death hee denied his Master Notwithstanding we must feare to sinne against Christ more then to suffer with Christ forasmuch as if we suffer with him we shall also be glorified with him There is nothing can make vs miserable but that which bringeth vs out of fauour with God and separateth vs from him now there is nothing can separate vs from God but sinne nothing can destroy the soule but sinne and sinne is able to do it They therefore are truely happy that haue the power and strength of sinne abolished and are no longer
dead are there and that her guests are in the depth of hell Such naughty women are called euery where in this booke strangers though they be too familiar and well known and thrust themselues into the company of others because they should be strangers vnto vs and not of our acquaintance There is nothing more common in them then to entice young men by wanton gestures lasciuous words and plausible perswasions to dalliance and delight It is a great fauour of God to be preserued from their baites and kept from their snares yea it is a farre greater mercy to be secured from harlots then to be kept from the pestilence they shew greater wisdome that shun and passe by their houses and company then they that forsake places persons that are infected with some dangerous and deadly disease Euery one is forward to beware hee come not neere any pest-house for feare of his life but if we assemble into harlots houses we run in danger of soule body It is an easie matter to fall into a pit where a man may be drowned but it is not so easie to get out of it The wanton woman is as a deepe ditch and a narrow pit and a dangerous hole whereinto a man may slip hastily at vnwares but he shall hardly come out from thence or deliuer himselfe without the speciall goodnesse of God pulling him as it were out of the fire and setting his feete in safety For as a theefe lurketh in a denne or wood to get a prey so doth she lye in waite and vseth baites to steale away the hearts of men and thereby preuaileth mightily with many in the world Among all dangers this is not the least that Salomon speaketh of â— 2 19. None that goe vnto her returne againe neither take they hold of the pathes of life These words do not absolutely deny repentance to them that are falleÌ„ or shut the gate of mercy against them that haue sinned but the meaning is that few yea very few escape destruction returne to saluation because they sildome repent It is a very rare thing to see a penitent adulterer they leaue the sinne when it leaueth them because they can follow it no longer but they do not repent of it they do not sorrow for it they do not flie from it Hence it is that you shall hear many old men whose strength is decaied whose bodies are withered whose feet are already entred in a manner into their graues laugh heartily at the remembrance of their tricks of youth and talke wantonly filthily of the prankes which they haue plaied so that from the abundance of the heart â—h 12 34. the mouth speaketh and their corrupt communication testifieth that they neuer soundly repented of their vncleannesse No maruaile therefore if the wise man peremptorily declare that few or none of those that are giuen ouer to this lewdnesse of life do come to repentance for albeit some few find grace yet in comparison of such as run on headlong liue securely to the end in their wickednes they may worthily be said to be none at all They are so blinded besotted that they cannot see their own filthines they are so dull and deafe that they cannot heare those that admonish them nay they hate those that reproue them The Apostle Paul exhorting the Corinthians to flye fornication â— 6 18. which was most common in those daies â—â—es to a â—fornica and esteemed a slight or no sin at all vseth many notable reasons of great weight importance worthy to be considered of vs. One reason or motiue is this that our bodies are the Lords and must be seruiceable vnto him â— 6 13. The body is not for fornication but for the Lord. Wherfore hath he giuen to vs our body but that we should serue him in our body We are not to yeeld our members as instruments of vnrighteousnes vnto sin â—6 13. but we ought to yeeld our selues vnto God as those that are aliue from the dead and so make our members as instruments of righteousnes vnto him First therefore the Apostle reasoneth froÌ„ the end of our creation Secondly the Lord Iesus is ordained appointed to be the Redeemer Sauiour not only of the soule but also of the body therefore he saith the Lord for the body 1 Cor. 6 13. Fornication and sanctification cannot stand together but are contrary one to the other so that they cannot abide in one subiect Christ came into the world to this end that he might redeeme our bodies by his death out of the power of the diuell and sanctifie them by his Spirit If then we giue our selues as seruants to obey the lusts of the flesh wee make void the glorious worke of our redemption wherein mercy iustice and truth kissed one another For herein we see the truth of Gods promise accomplished Gen 3 15. that the seed of the woman should bruise the serpents head and the truth of his threatning fulfilled that man offending shold die the death Herein we may behold the wonderfull iustice of God that because man had sinned man must be punished for otherwise he had not bin a iust God Lastly hereby appeareth the vnspeakable mercy of God toward mankinde who albeit his iustice were such that rather then sin should goe vnpunished he would punish it in his Son 1 Pet. 2 24. Esay 53 12. who bare our sins in his body and made intercession for our transgressions yet found out a way how to redeeme vs when we cast our selues headlong into all misery and made our selues subiect to the greatest thraldome that euer was We are deliuered from the hands of our enemies sin the world and the diuell that we should be holy vnto him that hath called vs. The third motiue is drawne from the glorious resurrection of our bodies as the former was froÌ„ the gracious redemption of our bodies If we would haue them liue with him for euer that shall raise theÌ„ vp we must abstaine from filthy lusts which defile the body therfore the Apostle saith God hath both raised vp the Lord 1 Cor. 6 14. wil also raise vs vp by his own power The author of this great benefit and wonderfull worke is God which passeth and exceedeth mans reason Hence it is that he putteth vs in minde of his power because he is almighty If it were not vnpossible vnto him to create our bodies out of the dust of the earth why shall it not bee possible to raise them out of the dust againe Nay if he were able to make theÌ„ of that which was nothing inasmuch as the Apostle teacheth Heb. 11 3. that the things which are seene were not made of things which doe appeare how much more shall he bee able to giue to euery one his body which he had before Again he teacheth that God hath raised already the Lord Christ froÌ„ death to life therefore
we must not forget that the people gaue before this gifts of great price Exod. 35 27. yet heere againe seeing a want they bring more and that freely without coaction or compulsion to finish and perfect fully the worke that was so happily begun The doctrine â—â—ctrine â—ood work â—â—un must 〈◊〉 be giuen 〈◊〉 from hence is this that a good worke begun especially furthering Gods worshippe is not to bee neglected or intermitted vntill it bee brought to an end and to perfection We see this in the booke of Ezra chap. 5 1 2. the building of Gods house after the returne of the Israelites from captiuity had beene a long time hindred through the malice of their enemies yet now they begin with good courage to set vpon the worke againe being stirred vp by the Prophets and neuer giue ouer vntill it was finished and chap. 6 14. they builded and finished the house of God and prospered The like zeale forwardnesse we see in Nehemiah ch 4 3 4 c. he built the wall which indeed was the first that was throwne downe but the last that was set vp by whose meanes all the wall was ioyned together for the people had a minde to worke When the Iewes had begun to destroy their enemies they did not leaue the worke vnperfect and therefore Ester required that it might bee granted to them â—e 5 13. to do to morrow as they had done that day and that Hamans ten sonnes might bee hanged vpon the gallowes Hence it is that Elisha reproued the King of Israel who smote vpon the ground three times and then stayed saying vnto him 2 King 13 19. Thou shouldst haue smitten fiue or sixe times then hadst thou smitten Syria till thou hadâ—t consumed it whereas now thou sâ—alt smite it but thrice He began the worke of the Lord well but he did not make a good end 2 Cor. 8 10 11 The Apostle perswading the Corinthians to liberality toward the Saints willeth the readily to performe that which they had willingly begun The reasons are plaine The God of heauen will prosper weake beginnings Reason 1 if there be a readinesse and cheerefulnesse in vs. This should be a great encouragement vnto vs as it was to Nehemiah to arise and build the wall seeing they had the promise of Gods prospering of the worke that was vnder their hands Neh. 2 20. Secondly if we looke backe we are not apt to Gods kingdome Lu 9 62. It is spoken indeed of the Ministery which may fitly be called Gods Plough as the Ministers are the husbandmen the word is the seed the heart of man is the field that is to bee ploughed vp tilled and sowed but it is true also in al good things and euery worke of religion if we giue ouer we lose our labor we misse our reward Thirdly it is better not to begin then hauing begun not to proceed better neuer to lay the first stone in the building then hauing laide a good foundation not to make an end because it will be said to our reproch This man began to build but was not able to finish Luk. 14 30. It is happened vnto such according to the true Prouerbe The dog is turned to his owne vomite againe and the Sow that was washed to her wallowing in the mire 2 Pet 2 22. This serueth to reproue such as giue ouer Vse 1 their profession which rest in a good worke begun and in weake and small beginnings They are like Balaam that wished hee might dye the death of the righteous but he would go no farther Or they are like the morning dew which by and by the Sunne dryeth vp or like Herod that reuerenced Iohn did many things when he heard him preach but he would not depart from all sinne and obey whatsoeuer Iohn taught Mark 6 20. and therfore it had bin as good he had done nothing Agrippa was perswaded somewhat to become a Christian when he had heard Paul preach but he would not become altogether such as he was as Paul desiâ—ed Acts 20 28. The stony ground being by nature hot made the corne spring vp hastily and promise plentifull fruite to the husbandman but when the Sun arose in his strength it was quickly scorched began by little and little to wither away so is it with many hearers they receiue the word with ioy and beleeue for a season but they want roote and in time oftentation they fall away Luke 8 verse 13. A falling backe into sinne is more dangerous then the relapse into an old sicknesse this may endanger the body but that endangereth the soule this may bring a temporall death but that will bring a spirituall nay an eternall death Let vs therefore take the counsell of Christ giuen to the Church of Ephesus Reuel 2 5. Remember from whence thou art fallen and do thy first workes or else I will come vnto thee quickly and will remoue thy Candlesticke out of his place except thou repent Austine saith well to this purpose De Tempo Serm. 182. Redeat homo per quotidiana lamenta vnde corruit per vana delectamenta As man hath fallen by vaine delighting so let him returne againe by daily lamenting Let vs make such a firme league and such a sure promise with religion as Elisha did with Eliah 2 King 2 6. As the Lord liueth and as thy soule liueth I will not leaue thee so let vs say with full purpose of heart with a setled resolution I will neuer depart from the faith I will neuer leaue my obedience I will neuer giue ouer true religion Thus it was with Dauid he stood not wauering in the matters of God or houering vp downe in the winde looking for a change but he had determined what he would do Psalm 119 93 106. I will neuer forget thy precepts for with them thou hast quickned me And afterward I haue sworne and I will performe it that I will keepe thy righteous iudgements This was an holy oath whereby he bound himselfe as it were in a statute from starting backe that he might neuer entertaine any thought of giuing ouer his profession Let vs set before vs euermore this example let vs be constant and vnmoueable abounding alwaies in the worke of the Lord knowing that our labours shall not bee in vaine in the Lord. Vse 2 Secondly it reproueth such as stand at a stay like the earth that neuer moueth such as neyther go forward nor backward but are alwaies the same men and looke where you left them there you shall be sure to finde them These are earthly minded and sauour onely of the earth yet they thinke themselues to be somewhat and such as deserue highly to bee commended because they do not goe backe nor waxe worse and worse as others do Thus while they compare themselues with those that are worse they are growne into an high conceite that they are most excellent But let them not deceiue themselues they vse false weights
vs which we noted before to be careful liberally to maintain the Ministery that they may teach vs in the word otherwise we commit sacriledge against God and indeed rob our own soules because if we sow sparingly wee shall reape sparingly The Prophet Malachi bringeth in the Lord speaking and charging the people with no lesse crime then robberie and against no lesse person then himself Wil a man rob God Mal. 3.8.9 10. yet ye haue robbed me But ye say wherein haue we robbed thee In tyths and offerings Ye are cursed with a curse for ye haue robbed me euen this whole nation Secondly it teacheth Parents that are willing to offer to the calling of the Ministry any of their sons to serue the Lord in that calling to offer to him the fittest not the foulest the best not the worst The best is fittest for the Lord and doubtlesse hee is most worthy of him But of this we haue spoken at large in the 3. chap. Thirdly we giue to God the best and fattest when we serue him in our youth and with all our strength The young man offereth to God the best thing hee hath when hee remembreth his Creator in the daies of his youth Eccle. 12.1 while his senses are sharp his memory quicke his wit ripe his capacity readie his vnderstanding deepe But if he say to himself now I will take my pleasure a while I wil reioyce in my youth Eccle. 11. I will walke in the wayes of mine owne heart and in the sight of mine eies I will repent at the end of my daies serue the Lord when I can serue the lusts of the flesh the pleasures of sin no longer if I say we reason thus and offer to God our worne and withered old age when wee can serue sathan no more what do wee but offer to God the lame and the blinde which he abhorreth How far are we from following Abel who offered the best forasmuch as we offer the worst of all to God Fourthly we must not serue the Lord by halues we haue no other sacrifice to offer but our selues let vs therfore offer vp soule body and not serue him for company or for fashions sake or coldly and negligently or thorough compulsion and feare of the Law If we offer no otherwise our sacrifice and seruice is no better then the offering of Caine who was reiected both his person and his oblation Iude ver â— Wo vnto such that walke in the way of Cain that do not season their first fruites that they bring with faith God wil haue al that is in vs or nothing If we do not consecrate our selues wholy to his seruice we cannot be his seruants It is giuen as a speciall commendation of good King Iosias that he turned to the Lord with all his hart and with all his soule and with all his might 2. King 23. according to the law of Moses not that he was able to fulfill the whole law without failing in one point but hee did striue with might and main to serue the Lord to the vtmost of his ability and endeuour with hart life to please him Lastly we honor God with our substance when wee are mercifull in helping the needie with that which is ours We must not giue almes at another mans cost nor releeue our neighbour by our neighbours goods but we must honor him with our owne substance not with the substance of others as couetous persons vsurers theeues seruants do who giue away that is none of their owne Therefore when God giueth vs all things abundantly to vse let it not grieue vs to honor the lord with them and distribute them to the necessities of the Saints cheerfully Matth. 25. â— The Lord Iesus accounteth it as done to himselfe which is done vnto one of the least of his brethren Neyther let vs feare any want our selues or falling into decay through our bountifulnes and liberality inasmuch as God will make vs the more to abouÌ„d in all things 2 Cor. 9.9 for hee is of power to make vs abound in all gifts The widdow that had bene the wife to one of the sonnes of the Prophets so long as she powred Oyle out of the vessell or pot that was her owne into the empty vessels she perceiued the oyle stil to increase but when she poured out no longer 2 Kin. 4.6 the oile ceased and stayed Euen so so long as we shall helpe the poore with our goods as it were fill the vessels with oile our riches shall encrease multiply but if we stay our hand froÌ„ giuing our store will quickely faile and our fountaine dry vp The more commonly you draw water out of a well the more plenty you shall haue so likewise the more liberall we are toward those that want the more we shall encrease our owne weath Neither let any man delay the time promise to giue away much when he dyeth for that is to giue them away when we can keepe them no longer He that will not giue almes till after his death is like to a man that carieth a light behind his backe The houre of death is not the fittest time to doe good then we should looke to reape the fruit of a wel led life these are like to a simple souldier that prepareth his armour when he should fight or like the foolish virgins that went to seeke oyle when they should vse it â—â—h 25.10 A ship that leaketh must bee mended in the hauen not in the sea a wall that is broken must be made vp in peace not in warre If we forget God in our life how can we looke that he shold remember vs in our death and when we lie at the last cast To conclude seeing we must serue the Lord with the best things that we haue let the people be ready to maintaine the Ministery in the best maner let godly parents giue to God their best children let the yong man dedicate to God his best yeeres let euery Christian offer to God his best member 〈◊〉 23. to wit the heart let all rich men doe the best good they can with their goods and lay vp for themselues a good foundation for the time to come thus shall the people and parents and yong men and rich men and generally all Christians follow the example of righteous Abel who offered to God the best sacrifice he had On the other side if we maintaine the Ministers in the worst manner if we spend the flower of our age and the prime of our life in the worst vanities if wee giue our best part I mean the heart to the worst deseruer that is the diuel if we imploy our riches to the worst vses we follow the example and offer the sacrifice of Caine and therefore may iustly feare to be reiected with him and after this life to bee rewarded with him 24 On the third day Eliab the sonne of Helon prince of
the children of Zebulun did offer 25 His offering was one siluer charger the weight whereof was an hundred and thirty shekels one siluer bolle of seuenty shekels c. Behold heere how the other Princes are not inferiour to the first that offered nor the other Tribes to the Tribe of Iudah Obserue heere that the spirit of God accounteth it not sufficient to set downe what was offered in generall neither in particular what Nahshon the sonne of Aminadab of the Tribe of Iudah offered the first day or what Nathaniel the son of Zuar Prince of Issachar offered the second day but he goeth forward to set downe the speciall offerings according to euery mans name and according to the day assigned vnto him Obiect It may be demaunded what was the cause why these offerings are thus particularly pointed out why are the same chargers the same bolles the same spoones so often repeated might not all these things heere mentioned haue beene more summarily concluded what need more words haue bene vsed when fewer would haue serued I answere Answer we must not account any thing idle friuolous fruitles or superfluous in holy Scripture The Lord knoweth best what is fittest to bee dilated largely and what to be comprehended shortly If there were no other reason then this so it pleased the Lord it ought to content vs and to make vs rest in it The like example we finde Psal 136.1 2 c. Where in euery verse and at the recitall of euery blessing this reason is repeated for his mercy endureth for euer Adde heereunto Reuel 7.5 6 c. where this is repeated according to the number of the Tribes that twelue thousand were sealed of them Hee might haue said briefly of euery tribe were sealed twelue thousand but he repeateth the words twelue times so in this place the offerings are repeated twelue times particularly according to the number of the twelue Princes The reasons may be first to teach vs to be content to heare the same things though they be oftentimes repeated as Phil. 3.1 The Apostle saith It is not grieuous to me to write the same things often and for you it is safe Wee are ready to forget the best things and therefore must haue them continually sounding in our eares as many strokes giuen with a hammer to make vs heare Secondly that wee should apply these examples vnto our selues and if wee passe ouer one of them without regard yet we should take holde of the next Thirdly to teach vs that no man shall haue that forgotten to the vtmost of his praise who is any way forward in doing good because he will honor those that honor him but they that despise him shall be lightly esteemed 1 Sam. 2.30 The doctrine Doctrine from this particular rehearsal and enumeration of the gifts of those Princes is this Euery good worke of gods children is knowne and shall be rewarded that all the good workes of Gods children done to the setting forth of his glory to the aduancement of his worship to the maintenance of true Religion or the good of his children shall be reckoned vp rewarded and come vp in account before him he taketh notice of them all and will neuer forget any one of them As their deeds are here registred in the booke of God so the doers of them are registred in the booke of life Matth 10.42 Our Sauiour teacheth that a cup of cold water shall not go vnrewarded that is giuen to drinke in the name of a disciple to one of these litle ones And afterward it is said Matth. 25.7 A certaine woman came vnto him hauing an alabaster boxe of ointmēt very precious and powred it on his head as he sate at table and because she had wrought a good worke vpon him verse 10. he sayth Verily I say vnto you wheresoeuer this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her verse 13. To this purpose speaketh the Angel that appeared to Cornelius Act. 10.4 Thy prayers and thy almes are come vp for a memoriall before God So then euery thing shall be remembred no one worke shall be forgotten Reason 1 For God is a righteous God giuing to euery one according to his workes Hee is the Iudge of the world Gen. 18. and cannot but iudge vprightly Hereupon the Apostle saith Heb. 6.10 God is not vnrighteous to forget your workes and labor of loue which ye haue shewed toward his Name in that yee haue minstred to the Saints and doe minister He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward for he will reward very bountifully euery good worke If we be not barren in good workes he will not bee behind with vs to recompence vs. Secondly how can they but come into an account seeing he accounteth them as done to himselfe Matth. 25.40 When any thing is giuen to the Saints it is esteemed as done to the Sonne himselfe and when it is bestowed vpon one of the least it is regarded as bestowed vpon the greatest and highest The seruant receiueth it but the Master will reward it Vse 1 Touching the Vses we may first conclude the happy estate and condition of them that leaue this world and depart this life in the true feare of God because we heare their workes shall be remembred and therefore the doings of his seruants be rewarded with eternall glory being done in the loue of God and of his trueth none of them are forgotten but they shall follow them nay goe with them and beare them company This we reade in the Reuelations of Iohn chap. 14.13 I heard a voyce from heauen saying vnto me Write blessed are the dead that die in the Lord from henceforth yea saith the spirit that they rest from their labors and their works follow them to wit at their heels as the word importeth Death cannot cut them off though it be a cruell and mercilesse tyrant and hath as it were a sithe or sickle in his hand to cut downe such as come in his way yea though it cut off riches reuenewes honours pleasures dignities delights wife children houses lands and life it selfe according to the saying of the Apostle 1 Tim. 6.7 We brought nothing into this world and it is certaine we can carry nothing out with vs yet it cannot cut off good workes neither bereaue vs of the fruits of a liuely faith which are of such great force and efficacy that they are able to breake in sunder the chaines of death and the strength of the graue and cannot be holden in darknes and obliuion It were therefore a point of great wisedome and good policy so many as would willingly die the death of the righteous as Balaamites and all wicked men will seeme desirous to doe to prouide a goodly traine of good works which death cannot keepe backe they will presse so fast and knocke so hard at heauen
to deferre the celebrating of it together with others one is vncleannesse the other is a iourney both of them must bee vnderstood as grounded vpon necessity For to thrust himself into the vncleannes heere ment without a calling or to absent himselfe by a iourney vpon euery trifling occasion thereby omitting the busines of God because he wold further his own busines is rather to be ceÌ„sured very sharply theÌ„ to suffer an excuse vpoÌ„ necessity of whom we may say with Salomon As a bird that wandreth from her nest Pro. 27.8 so is a man that wandreth from his place For there are very many in al places that had rather leaue the Lords worke vndone then spare one day of their owne It is a great matter with them to lose a dayes worke but they regard it as a matter of nothing to rob God of his day that he hath kept for himselfe They had rather goe to a drunken feast abroad theÌ„ to feast with God in his house They had rather go speak to others in their owne affaires then either to God by prayer or heare him speak to theÌ„ in his word on the Sabboth day But to leaue this and to returne to the matter in hand by vncleannes in touching the dead is ment by proportion all other kinds of legall vncleannesse whatsoeuer which signifie the defilements of sin continued without repentance the Lord leading his Church in the minority of it by outward things to inward by earthly to spirituall by the shadow to the body The dead body is accounted vncleane because death which hath seazed vpon it is the fruite of sin wherby men are truely made vncleane The Passeouer was to the Israelites the same that the Supper is to vs the equity therfore and truth of that which is heere described and directed to the people remaineth to vs for euer and teacheth That necessitie brought vpon any by the hand of God Doctrine or by an ineuitable duty of a mans calling Necessity brought vpon any by Gods hand dispenseth with Gods seruice for that time doe for that time free him from the publike exercises of religion and of Gods worship If it be to saue a mans life or to preserue his house and goods from destruction it giueth liberty a toleration and dispensation for the present to leaue the immediate worship of God Such is the immediate hand of God in sickenesse as we see in Hezekiah Esay 38. Such was the case of Dauid in persecution Psal 84. Such is the case of those that are in a long iourney as in this place Likewise whensoeuer the publike meanes are for a time taken away through persecution Psa 74 In time of sicknesse God requireth another duty of vs to wit to looke to our health in danger of life to looke to our safety in danger of our goods to looke to our wealth Reason 1 For whensoeuer God denyeth the meanes his will is that the things themselues should ceasse For other meanes may not be inuented or any other forme then that which he hath ordained as Ioel 1.19 he threatneth that the meat offering and drinke offering should ceasse Whensoeuer the will of God is that these things shall be done he will offer vnto vs and put into our hands the meanes he will giue vs the time and opportunity to do them Secondly it is Gods pleasure to accept of mercy rather then sacrifice Mat. 12.7 Hence it is that to saue from fire and water to preserue life to visit the sick and to look to them is to be preferred and more to be respected then going to the Church or hearing of the word What man shall there be among you saith Christ Mat. 12.11 that shall haue one sheepe and if it fall into a pit on the Sabboth day will he not lay hold on it and lift it out how much then is a man better then a sheepe for the Sabboth was made for man and not man for the Sabboth God ordaining it for our good not for our hurt Vse 1 Hence it followeth that it is not simply the omitting of â—he Sacraments but the neglect and contempt of them is dangerous to neglecters and contemners They shall beare their sinne as they iustly deserue whose default it is The Israelites in the wildernesse were forty yeeres together vncircumcised yet were they to be holden the people of God because they cannot be charged with negligence nor reprooued for any contempt in as much as they wanted leysure being in their iourney or daily expecting the signe of remoouing All the people that came out of Egypt were circumcised Iosh 5.5 but al the people that were borne in the wildernesse by the way them they circumcised not and it is excused or defended by necessity For the Sacraments doe not conferre grace neither are they absolutely necessaâ—y to saluation as if without them a man could not possibly be saued Hence therefore are the Romanists reprooued that do teach that children are damned that dye without Baptisme Children dying without Baptisme arâ— not damned as though all the Israelites that dyed in the wildernesse which were borne there and were not circumcised were condemned no doubtlesse no more then that all which were circumcised were saued True it is Moses was reprooued and was neere to death because he circumcised not his sonne who had time and leisure to doe it Exod. 4.24 and we must take heed of contempt which deserueth a cutting off from the people of God Gen. 17.14 because he hath broken the Couenant Howbeit as it is said in the prouerb Necessity hath no law The grace of Christ taketh away all the sinnes of all beleeuers and therefore the generall guilt brought in by originall sinne Rom. 5. This grace is not tyed to outward signes but dependeth vpon the free pleasure of God This is receiued by faith only as appeareth in the example of Abraham and farther confirmed by the Sacâ—aments Neuerthelesse we acknowledge a necessity in respect of the commandement of God and of the proper end and therfore is with all reuerence and conscience and obedience to bee yeelded vnto Secondly where the ordinary and precious Vse 2 meanes of saluation the preaching of the word and administration of the Sacraments are taken away and remooued as the standard out of the campe or the light out of the candlesticke there the extraordinary and more weak meanes are to be vsed of vs and Gods blessing in such cases is to bee hoped for and looked after In the dayes of persecution priuate reading meditation and conference are blessed of God and his Church maintained continued and encreased thereby yea the beholding of the constant suffering of the holy martyrs was a forcible meanes to worke the conuersion of many and made them in loue with that doctrine for which they suffered and gaue their liues In times of famine when there is no bread left in a citie and the inhabitants are constrained to fare hard and short yet it
after Christs ascension that they continued daily with one accord in the Temple Acts 2 46. and breaking bread c and a little before it is said All that beleeued were together But we as if our brethren that stay to communicate were not of the Church or we did not belong to that fellowship do shuffle away and scatter our selues abroad as if this businesse did not belong vnto vs. If it be said Obiect It is a dangerous thing to receiue vnworthily we may make our selues guilty of the body of Christ and bring iudgement vpon our selues I answer Answer it is not enough for carelesse men and women to hold out this buckler as if it could defend thē against the stroke of Gods word which cannot serue our turne These are like to the sluggard in the Prouerbes that saith Prou. 22 13 and 26.13 19 24. There is a Lyon in the way I shall be slaine in the streetes or as it is before A slothfull man hideth his hand in his bosome and wil not so much as bring it to his mouth againe The sluggard neuer wanteth some defence for himselfe he thinketh himselfe wiser then seauen men that can render a reason Prou. 26 1 This is in his conceite a sure defence for his offence in abstaining Seeing it is so dāgerous to receiue vnworthily I will not receiue at all and so I shall escape the danger But there is a necessity laid vpon al that may and do come and if they will be saued they must come For the danger is no lesse to abstain wilfully then it is to receiue vnworthily These are like to those vnskilfull Marriners who while they are busie carefull to shun one rocke do run themselues vpon another there suffer shipwracke Obiect But they will farther say for themselues they heare the word and tarry so long as the Sermon lasteth and the word is the chiefest meanes I answer Answer it skilleth not which is more principall and which is lesse but it importeth vs to know what is Gods commandement As he hath said Heare ye the word of the Lord so he hath said of this Sacramēt Take ye and eate ye c. Will we giue eare to one cōmandement and not to another Would any man if he had some couenant to seale content himselfe with the writing and depart before he hath the seale to it Or when one is bidden to a dinner or a supper and hath tasted of one dish of meate will he rise vp and bee gone No he will be sure to sit downe with the first rise with the last Or if he should start vp and goe his waies will not the master of the feast thinke himselfe wronged and iniuried And wee must make no other account in this holy worke but that if we behaue our selues in this rude and disordered manner wee shall highly offend the master of the house and the author of the feast Wherefore as the Apostle denounceth a woe against himselfe 〈◊〉 9 16 if hee preach not the Gospel because a necessity is laid vpon him so he might denounce a like woe if he did not administer the Lords Supper so wee must know that the same woe hangeth ouer our heads if wee do not carefully and oftentimes receiue the Supper of the Lord because a necessity is laid vpon vs and therefore we must deale faithfully with God and our own soules in the discharge of this duty Secondly this serueth as a comfort to all Vse 2 those that come as they ought to wit reuerently and aduisedly and therfore it meeteth with sundry abuses which quench this comfort Such are iustly to be reprooued who depart the congregation in time of the administration of it as though it were no part of Gods worship or did nothing at all concerne themselues Again there are many that take a lawlesse liberty to themselues to receiue the Lords Supper as often sildom as they list as thogh it were a thing indifferēt that might be done or not be done at their owne discretion The common excuse that hindreth men is that they say they are not in charity But why doe they not make hast to reconcile themselues to their brethren why do they sit stil and neuer desire to be at vnity The Prophet telleth vs it is our duty not only to be at peace with others 〈◊〉 12 18. 〈◊〉 34 14. that if it be possible as much as lieth in vs we should liue peaceably with all men but also that we should seeke peace and ensue after it If it fly from vs we must pursue it and neuer giue ouer vntil we haue ouertaken it and laid hands vpon it But we are like to a man fallen into a deep pit that hath no desire or purpose to come out of it 〈◊〉 26 27. We should not suffer the Sun to go downe vpon our wrath least thereby we giue entrance vnto the diuell If we entertain the one wee can by no meanes exclude and shut out the other as the example of Caine may teach vs who was of that euill one and therefore first he hated and then slew his Brother 1. Iohn 3 12. Vse 3 Lastly seeing we are bound to come to the Sacraments let vs labour to feele the power vertue grace offered vnto vs by them Nothing in the world should be so often remembred of vs as the death of Christ This should be a christian mans treasury nothing should more reioyce our hearts Gal. 6 14. and therefore if we desire to feele the benefit of it and to bee transformed into a likenesse of it it should effectually mooue vs to be often present and often to vse these pledges remembrances of his death In this Sacrament we doe after a sort see him crucified vpon the crosse And to shew that we do truly remember his death let vs labour to expresse the power of it and answerably beare the like mind toward him A conformity vnto his death is to dye to sinne Rom. 6 1. They that returne to their owne vomit neuer came with a good conscience What bitternesse of the crosse did he patiently endure for vs and shall we with our sinnes as with nailes and speares pierce his hands nay his heart againe These make a mocke of the Lords Supper which representeth his death nay they set at nought his death and passion Others that day so soon as they haue bene partakers of this seale run vp and downe in rioting and sporting and Ale-house hanting and thereby make it euident what reckoning they make of his death Do these labour to die to sin and to be like him If wee do no better die with him then in this prophane manner let vs take heede of the second death for it is to be feared such shal neuer liue with him If we be not like to him in this life let vs not looke to be like vnto him in the life to come Verse 15. And on the day that the
foorth and strengthen the least of them to their vtter ruine Wherefore so long as God hath any creature about him they shall not want meanes of their ouerthrow and destruction And on the other side the faithfull shall not want meanes for their preseruation Thirdly whensoeuer we want any blessing Vse 3 we must seeke to the Lord for he can restrain the sweete influence of the heauens when it pleaseth him so that neither the heauens shall heare the earth nor the earth the corne not the corne the people he can make the heauens to be as brasse and the earth as iron that they shall yeeld vs no benefit at all For albeit be blesseth vs by the creatures yet he doth limit and vphold them from yeelding vnto vs any good whensoeuer he pleaseth Therefore is he to be sought vnto for a blessing lest hee command them to do vs no good Lastly seeing we must seeke God in the Vse 4 meanes it teacheth vs from the example of God that we also must vse meanes for the obtaining of earthly blessings We must labour in our places and take paines in our callings wherein God hath set vs. We must be diligent and industrious Prou. 10 4. The hand of the diligent maketh rich True it is the Scripture teacheth that it is the Lord that giueth power to get riches neuerthelesse the hand of the painefull labourer is said to giue riches also We must pray vnto God for a blessing and depend wholly vpon him Psal 127 1 2. Yet we our selues must not be idle and do nothing For as many vse the meanes and neuer seeke to God so there are others that relie vpon God onely and neuer seeke the meanes at all These are like vnto those that would faine be saued and yet neuer seeke after the right meanes to attaine to saluation Balaam wished that he might die the death of the righteous yet he would not ioyne with Gods people to haue remission of sins and to heare the voice of God so doe these offend in temporall things they sit still and will not vse the means wherby they may enioy the creatures of God to their good although they would faine haue them If we seeke them as GOD hath appointed we shall finde comfort Ver. 33 34. And while the flesh was yet betweene their teeth yer it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague In the middest of their lustes and pleasures behold how Gods iudgements come vpon them They had feasted a long time and had glutted themselues with their flesh now their sweete meate had sowre sauce for the hand of GOD commeth vpon them for their sinne and suddenly the plague sweepeth them away The Doctrine arising from hence is this Doctriâ—â— The iudgâ—ments or 〈◊〉 do oftenâ—â—â—â— come verâ— suddenly that the iudgements of GOD doe oftentimes fall vpon men and women very suddenly before they bee aware when they least of all thinke or imagine of the day of wrath Iob 20.5 6 7. 21.17 Psal 73 19. Esay 30 1â— Exod. 12 29. Dan. 5 30. Luke 12 20. The destruction of the wicked shall come as a whirlewinde Amos 1 14 Christ putteth vs in minde of the dayes of Noah and Lot and telleth vs that the comming of the sonne of man shall be when men thinke not of it and therefore it is compared to the sodaine comming of a theefe in the night and the sodaine trauell of a woman Mat. 24 43. 44. 1 Thess 5 2 3. Actes 12 23. and like the fall of a ruinous wall at an instant though it stand long Esay 30 13. This is plaine first because they haue thorough Reason 1 Gods patience and long-suffering increased the number waight and measure of their sinnes and thereby compell the Lord to bring his iudgements sodainely vpon them They draw out his sword and will not suffer it to rest in the sheath they offer a kinde of violence to God and constraine him to bring his iudgements vpon them in a moment they will not suffer him to stay any longer It is iust to punish such as abuse his patience hee hath waited a long time and called them to repentance they haue had time warning enough and made him dance attendance as Prou. 1 24 27. Because I called and ye refused your desolation commeth as a whirlewinde Reason 2 Secondly God respecteth herein the benefit of others toward whoÌ„ he hath not vsed as yet so long patience to the end that they seeing others fall into sodain destruction may learne thereby not to abuse his patience lest they also be sodainly destroyed Dan. 5 22. when Daniel had told Belshazzar of his father how sodainly the iudgement of God came vpon him for his security he addeth And thou his sonne knowing all these things hast not humbled thy self but hast committed the same things thy selfe and therefore now also shalt thou sodainly be destroyed thou shouldst haue considered these things before and haue taken warning by thy fathers punishment but seeing thou hast not looked vpon him as in a glasse set before thy eyes to consider the slippery estate wherein thou and all Princes and people stand therefore now shall the same heauie hand of GOD finde thee out and his iudgements shall presently ouertake thee Vse 1 The vses follow First see from hence the happy estate of all such as thinke of the day of their reckoning betimes and prepare their garments that they be not taken naked Men in sodaine danger as in a fire or sodain tumult coming in the night season are glad to catch any thing to couer them Mark 14 51. so shold we be cloathed with Christs righteousnesse Reuel 16 15 Such are out of danger haue no cause to feare wrath and iudgement It is the wisest safest way so to do then we shall be sure to escape and be saued Vse 2 Secondly it serueth to teach vs that wee should not enuy at the peace and prosperitie of the wicked neither fret at the flourishing estate of the vngodly that liue in their sinnes for howsoeuer they be for a time forborne all goeth currant with them yet thereby they are the more hardned in their sinnes till a far greater iudgement come vpon them Therefore enuy not at theÌ„ though they grow great for suddenly shall the iudgements of GOD take hold vpon them and arrest them as guilty of death and then they shall perish speedâ—ly so that there is no reason to greeue or grudge at their prosperity They shall soone be cut downe as grasse and shall wither as the greene herbe they shall be consumed as the fat of Lambes euen with the smoke shall they consume away Psal 37 1 2 20. The estate of all the wicked is very ticklish and vncertaine they are set in slippery places and God casteth them downe into desolation Their end is sodaine and fearfull Prouer. 6 15. like a violent storme
though one be surbordinate to the other yet both of them as good friends ioyne hand in hand and neyther of them ouerthroweth the other The Sunne doth not in vaine rise and set euery day thogh God as the first cause created the light The fields are not in vaine ploughed and sowed by men and watered with the early and latter raine from heauen although GOD bringeth foorth corne out of the earth and giueth bread to strengthen mans heart Psalm 104 verses 14 15. Our bodies are not in vaine refreshed with food albeit God be the life and the length of our daies Acts 17 28. And thouching our soules it is not in vaine to beleeue in Christ to repent from dead works to heare the preaching of the Gospel and to yeeld obedience thereunto although our saluation and eternal life be the free gift of God Rom. 6 23. Secondly whosoeuer is predestinated to the ende Zâ—nch de â—tribut 〈…〉 cap. 2. they are also predestinated to the meanes without which the end cannot possibly be attained Such as are appointed to eternall life are also appointed to the meanes by which life euerlasting may bee got and obtained For almighty GOD hath from euerlasting decreed both the ends and the meanes not the end without the meanes nor the means without the end but both of them and none must make any diuorce betweene these God himselfe hath prescribed vnto vs the meanes to bring vs to the ends all that shall be saued wil carefully vse them No man well aduised will reason thus If it be determined by Gods prouidence that I shall recouer my health there is no need that I vse either food or physicke and if it be otherwise determined I shall vse in vaine the helpe either of the one or of the other forasmuch as Hezekiah receiued such promise of deliuery and recouery yet he must take a lumpe of figges and lay it for a plaister vpon the boyle that he may recouer Esay 38 21. No man in his right mind will argue thus If God haue ordained that I shall come to my iournies end I need not goe ouer the bridge I may leape into the water I am sure I shall be safe and not be drowned Or if it be determined that theeues shall not rob me nor haue any power ouer me I may thrust my selfe into all companies I may trauaile into dangerous places at all houres of the night and though I stand there of purpose they shall not be able to lay hands vpon me nor to spoile me of my goods If this kinde of reasoning be extreme folly how is it that we see not the vanity of the other Lastly as God appointeth good meanes to Vse 5 bring vs to the end of our faith so it is required of vs to beware of euill meanes and euill waies which leade to hell and tend to destruction There are many in the world that perswade themselues they may follow their euill waies with greedinesse and delight and yet that they shall escape death and damnation well enough that albeit they sowe to the flesh yet they shall not reape corruption Thus hee tempted and seduced Eue in the garden that she might eate freely of the forbidden fruite and yet she should neuer die the death but be as God knowing good and euill Gen. 3 4 5 But we must know that God hath linked together as with a brazen chaine that cannot be broken the pleasures of sinne and the punishments of sinne Rom. 6 23 and 8 2. The Apostle ioyneth sinne and death together coupleth them together as the cause the effect for the wages of sinne is death Thus we see the diuels cunning to beguile teaching that we need not to do good things and yet wee shall come well enough soone enough easie enough to heauen and that we may follow euill things and yet we shall escape hell and destruction See more of this afterward chapter 20. 17. And Moses sent them to spie out the Land of Canaan and saide vnto them Goe you vp this way Southward and goe vp into the Mountaine 18. And see the Land what it is and the people that dwelleth therein whether they be strong or weake few or many 19. And what the Land is that they dwell in c. Albeit the Lord had promised to Abraham and his posterity to giue them the land of Canaan for a possession yet hee will haue them beare themselues wisely and warily prudently and circumspectly in the search and viewing of it to enquire into the people their Cities their Land their multitude their strength and so to get a perfect knowledge of them and for this cause doeth Moses so carefully instruct them The doctrine Doctrine The faithfull must deale wisely in all their enterprises Wisedome is a gift required of the faithfull in all their enterprizes to doe nothing headily rashly rawly and ignorantly We must deale not onely lawfully iustly honestly and godlily but wisely prudently politikely Rebecca hearing of the purpose and intent of Esau waiting opportunity to kill his brother and being desirous to preserue them both but especially Iacob conueyed him away Gen. 27 verse 43. The like appeareth in Abigael 1 Sam. 25 18. she preuented Dauid and the mischiefe hanging ouer her owne head and is therefore commended by Dauid himselfe So 2 Sam. 20 16 17 18. And 2 King 4 verse 23. we haue a notable example in the Shunamite she wisely dissembleth the cause of her iourney lest she should greeue the heart of her husband onely she desireth leaue and liberty of him to goe â—o the Prophet So Acts 23 verses 6 7. Paul knowing the great iarre and diuision in iudgement among those of the assembly which consisted of two sorts or sects partly Saduces which denied the resurrection and partly Pharisees which acknowledged it he taketh aduantage of the present opportunity to seuer them and to deliuer himselfe Prouerbs chap. 13 verse 16. Rom. chapter 16 verse 19. For first wisedome is more worth much Reason 1 better then all weapons of warre Prou. 21 verse 22. A prudent man is to be preferred before the valiant and indeed he can do more Hee can by counsell take a City wherein the valiant are and by his stratagems throw downe the bulwarkes and Castles thereof Eccl. chapter 7 verse 12 and cha ver 9 13 14 15 16. Secondly if Gods seruants should not Reason 2 deale wisely they should lie open to euery enemy to be hurt and destroyed to be ouertaken and circumuented in an excessiue hand The times wherein we liue are dangerous the persons with whom we deale are pernicious the sleights of Satan that dealeth against vs are mischieuous his instruments are growne cunning and crafty Prou. 1 verses 11 12. If then wee should not deale as well wisely as lawfully wee should not bee able to withstand them If we should not order our affaires discreetely and with good aduise forecasting the issues and preuenting their attempts we should
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
he had beene said Thy seruant went no whither 2 Ki. 5 25. Or if they slaÌ„der and belye their masters or any way falsely accuse them as Ziba did Mephibosheth 2 Sam. 16 3. Or if they run away from their masters and will not tarry in their houses like the seruants of Shemei that fled from him 1 King 2 39. Or if they picke and steale from them as Onesimus did from Philemon or any way deale fraudulently falsly with their masters goods which he hath committed to their trust as the vniust steward did with his Lord Lu. 16 5 6 7. Let these look for no better dealing in times to come at the hands of their owne seruants but be well assured that it is iust with God to send them the like false and disobedient seruants as themselues haue beene to their masters Thus then we see how all inferiors shold be encouraged to honour their superiours because God will cause them to be honoured and on the other side be terrified from despising and dishonouring them lest another day he cause them also to be dishonoured Your children shall wander in the wildernesse forty yeares and beare your whoredomes c By whoredome we must vnderstand the punishment of the idolatry and infidelity of their fathers falling from God and ceasing to trust in him For as idolatry so infidelity is spirituall whoredome They were as a wife that had forsaken her husband and broken the couenant of her God So then obserue that according to the number of the daies in which the fathers had searched the Land eueÌ„ forty daies the children must beare their iniquities and wander too and fro forward and backward forty yeares before they should enter into the Land The doctrine from hence is this Doctrine The iudgements and punishments of God God visiteth the sinnes of the father vpon the childreÌ„ deserued and procured by the fathers sinnes and rebellions do oftentimes fal vpon their children and posterity they do not end and ceasse in themselues but descend to their stocke issue that liue after them Exod. 20 5. and 34 7 8. The reasons First because the children of Reason 1 men and their posterity though they be oftentimes infants and haue not vnderstanding to conceiue of sinne yet the same iudgements that belonged to the fathers sinnes shall light vpon them because God would therby shew his anger sore displeasure against their sins in that when it pleaseth him hee will punish those for their sinnes which as yet had committed no sinne at all Rom. 5 14 Gen. 7 4 and 19 25. Secondly touching those that are of ripe Reason 2 years they are of two sorts either wicked so like to their parents and then it is iust with God to bring his iudgements vpon them because he would shew himselfe displeased with their sins or else they are godly not tainted and defiled with them yet neuerthelesse there is other corruption enough in theÌ„ which may lustly worthily call for temporal iudgment Obiect But some haply will obiect that this may seeme to bee quite contrary to other Scriptures as Ezek. 18 4 â—0 where it is said The soule that sinneth shall die the death and againe The sonne shall not beare the iniquity of the father neither shall the father beare the iniquity of the son the righteousnes of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon him I answer Answer we must marke the occasion of these words The children of Israel tooke vp a taunting prouerb against God and in their afflictions said The fathers haue eaten sowre grapes the childrens teeth are set on edge v 2. that is the fathers haue sinned and the children are punished These were quick-sighted to looke vp but they could not looke downe-ward vpon themselues they could see farther off but were blinde neerer home These were ranke hypocrites who had rather accuse God then themselues and as Adam cast the fault from himselfe vpon his wife Gen. 3 12 so do they from themselues vpon their fathers They neuer thinke of their owne eating of the sowre grapes they thought themselues free froÌ„ any sin that should procure such iudgements but God taketh the sons in the sins of the fathers and then punisheth them for their owne sins taking occasion from their fathers sins Euery mans sin shall be vpon his owne head so that though a wicked father be condemned yet his sonne not treading in his steps shall be saued And though God punisheth temporally for the sin of the father yet he doth not condemn any eternally for the same For as the godlinesse of the father shall nothing helpe the son to eternall life so his wickednes shall not hinder his saluation except he be wicked himselfe and walke in the steps of his wicked father Obiect But it wil peraduenture be said that Dauid sinned in the numbring of the people yet the people were punished many thousands were plagued for his offence 2 Sa. 24 15 17 and he escaped scot-free Loe I haue sinned and I haue done wickedly but these sheepe what haue they done Let thine hand I pray thee be against me and against my fathers house I answer Answer this is a certaine infallible rule that there is no vnrighteousnesse with God who is the Iudge of all the world Deut. 32 4. Lament 3 33 And touching the people though they were free from this sin of Dauid yet they had many other greeuous sins for which God might iustly punish them and God either for some secret or else some open sin had a quarrell against them as is plaine by these words 2 Sam. 24 1. The anger of the Lord was againe kindled against Israel and therefore he moued Dauid against them to say Go number Iudah and Israel It is not said that he moued Dauid against himselfe but against them So then their owne sin was the cause of the kings sin and the kings sin brought this punishment vpon them The cause he cause the cause the thing caused and therefore their sin was the cause of the cause of their punishment It may be they abused the peace plenty giuen vnto them after the three yeares of famine after the foure great battels which they had fought against the Philistims for it is hard to vse Gods blessings wel our corrupt nature being ready to turne good into euill and blessings into curses Deut. 32 6 15. Therefore the people are especially plagued because their sin was the first cause of al which sin he punished with the sin of Dauid God punisheth one with anothâ— and both of theÌ„ with that greeuous pestilence And touching Dauid we cannot say he altogether escaped vnpunished for God by one and the same plague and iudgement striketh many waies and many persons his sword hath many edges and cutteth euery way he vseth no rod that hath not many sharpe twigs nor no whip that hath not many cordes
great matter that they haue done Lastly they are greeuous sinners sapped in them that make no vse of the crosses and afflictions that God sendeth vpon them that are no whit bettered or reformed or humbled by his iudgements Vse 3 Lastly it is our duty to pray vnto God that we may be kept and preserued from this high measure of sinne Psal 19 13. The Prophet prayeth to the Lord to keepe him from presumptuous sinnes This sheweth to vs that we are ready to fall into them And what do they but publish this as with a loud voice that cry out that God is mercifull and thereupon take occasion to goe forward presuming of his mercy We should be carefull to beg from God his grace that we may resist sin in the beginning lest our hearts be hardened by it Heb. 3 13 and we thereby be drawne in the end to make no conscience of sinne â—iect If any aske how wee may know whether we be willing to leaue sin and resist it in the beginning 〈◊〉 I answer we may examine our selues by the contrary rules to the former If a man make the law of God his delight and can therefore loue it make much of it because it maketh his sinnes manifest vnto himselfe hee certainely is no louer of his sinnes Thus it was with Hezekiah when he had receiued an heauy threatning of an heauy iudgement from the mouth of God hee submitted himselfe and said to the Prophet The word of the Lord is good â—g 20 19. which thou hast spoken Secondly hee loueth not his sinnes that loueth him that reproueth him for his sins He that imbraceth that Minister or that brother that telleth him of his corruptions certainely he is not determined to imbrace and entertaine his sins Thirdly he that is so farre from excusing of his sinnes that he is ready to accuse himselfe and he that is so farre from defending and maintaining them that he laboureth to reconcile himselfe to God and to haue a cleere conscience toward God and man hee doubtlesse shall not need to feare to come to the height of sinne Lastly he declareth that he is not besotted with the loue of his sinnes that loueth God that chastiseth him euen for his chastisements sake who so soone as any crosse befalleth vnto him presently runneth home to his owne heart and condemneth his sinne and iudgeth himselfe and layeth all vpon himselfe as iustly befallen him for his sins If these things be found in vs we may reioyce and be glad that albeit we cannot but commit the acte of sinne yet we keepe our hearts and soules from delighting in sinne and the affecting thereof Thus we may acquit our selues of a great deale of the guilt of sinne albeit not of the outward acte it selfe by seeking the asswaging and lessening of it 32 And while the children of Israel were in the Wildernesse they found a man that gathered stickes on the Sabbath day 33 And they that found him gathering sticks brought him vnto Moses and Aaron and vnto all the Congregation Here followeth an example of Gods iudgment vpon him that gathered stickes on the Sabbath day This is not to be considered in it selfe only but as it dependeth vpon the words immediately going before as a reason or an example of that law that whosoeuer doth any thing presumptuously or with an high hand shall die the death and albeit it be set downe after it yet I take it to haue bene done before it The Israelites had found out a man that had sinned not of ignorance or one that gathered stickes vpon necessity but they said to Moses as the Pharisies did to Christ touching the woman taken in adultery Iohn 8 4. We found her in the very acte so did they take this breaker of the Sabbath in the very acte of gathering stickes who rushed desperately against the law as a Shippe that dasheth it selfe in peeces against a Rocke for he sinned in contempt of God and his ordinances The Lord had deliuered his law to all Israel and repeated the same againe he had commanded it carefully to be kept and none to goe out of his place to gather Manna vpon that day Exod. 16 29. The obseruation of this day was the establishing of the whole law and the breach of it a destroying of the whole worship of God This did this wicked person know wel enough but he neuerthelesse would goe out of his place God hath said they should not kindle a fire throughout their generations that day Exod. 35 2 3. neither could he be ignorant of it yet he would kindle a fire to prouoke God to anger against him In this we see his sin and the manner of it he is brought to Moses and is put in ward Moses asketh counsell of God what shold be done with him God appointeth him for examples sake to be stoned to death which is done accordingly Obiect But this may seeme a small offence he did not beare any great burden on the Sabbath nor labour in the workes of his calling neither offend in any great matter he did onely gather a bundle of stickes and that as it should seeme but once he did not make any practise of it Answer I answer we must consider not onely the deed done but also the maÌ„ner of doing he did it to despise and despite God a sinne in whomsoeuer worthy of no lesse punishment then death it selfe Doctrine We learne from hence that euery sinne is so much the greater The lesse the thing is for which a man will sinne the greater is the sinne by how much lesse the thing is for which men sin I say the lesse the thing is for which a man will sinne and transgresse the law of God the greater alwaies is his sinne A man would thinke it nothing to picke vp a few stickes but the lesse it was the greater was his contempt of God that hee would runne into the breach of the law and prouoke the wrath of God for it Thus wee might speake of the sinne of our first parents God tried their obedience in abstaining from the fruite of one tree Gen. 2 17. and 3 3. yet they would taste thereof and thereby ruined themselues and al their posterity The matter wherein they sinned was small but the sin thereby was made the greater Esau is noted in holy Scripture for his prophanenes which was shewed in this that for one messe of broth he sold his birthright Gen. 25 33. Heb. 12 16. So is it spoken of Iudas that for thirty shekels he sold his Master and betraied the Lord of life into the hands of sinners Mat. 26 15. 27 5. A goodly price at which he that is God of heauen and earth heire of all things was valued saith the Prophet Zachary ch 11 13. The lesse the reward was the greater was his iniquity for thereby he made it manifest at how vile how base and small a price our Lord Iesus Christ the
Sabbath and Sacraments If a man should doe nothing but practise treason and rebellion against the King despising his word and contemning his Proclamations in what a fearefull condition would we account him to be And when the King himselfe should appoint a day wherein he would haue his owne person specially attended and wholly waited vpon if his houshold seruants should refuse to giue him any attendance but waite worse vpon him that day then any other and giue themselues wholly to attend vpon their owne pleasures would he not thinke himselfe notably abused and discharge such of his seruice and were they not sure to run into his displeasure and to procure iudgement vpon themselues Notwithstanding this is the state of many among vs. God hath commanded vs to reuerence his Name his Sanctuary his Sabbath his Word his Ministery if then we shall dare to sweare blaspheme openly to reiect the word of God and to abuse the Sabbath by following after our pleasures and profits our sports and recreations and thereby practise after a sort against the person of GOD himselfe do they not prouoke me to my face saith the Lord and shall they go vnpunished No certainely they shall not his iudgements shall ouertake them for these things God hath ordained and enacted as by a solemne Proclamation that all sorts that professe themselues his seruants should waite vpon him on the Sabbath he is then determined to set foorth the greatnesse of his glorious Name and the riches of his house and the might of his power and the honour of his Maiesty it is his will and pleasure that men women children should assemble together before him to giue him attendance shall we answer with Korah and his company in the next chapter We will not come vp Numb 16 14. And albeit we be not so impudent and shamelesse to say so yet it is little better because we do not appeare before him Nay we serue our selues by walking in our owne waies and many serue Satan the enemy of God by following his wayes with greedinesse If wee giue vp our selues to our pleasures and profits we serue our selues when we giue vp our selues to our sinnes and delight in drunkennesse and such like wickednesse vpon that day we serue the diuell And in truth let any man marke it he shall see that God is no day worse serued of the common sort then vpon his owne holy day so that when he requireth all our seruice he can get little or none at all at our hands Vse 4 Lastly let no man flatter himselfe in performance of duties vnto men and thinke himselfe in good case because he liueth vnblameably in the eyes of the world We must learne to deny not onely worldly lustes but all vngodlinesse and we must liue not onely soberly righteously but also godly in this present world Titus 2 12. Christ gaue himselfe for this purpose to purge vs from al iniquity and to purifie vs to be a peculiar people vnto himselfe zealous of all good workes And indeed the sinnes of the first Table are the greatest most hainous sinnes and deserue the greatest plagues of God and most fearefull condemnation he will reward with euerlasting fire not onely such as know not their duties to men but such as know not God neither obey the Gospel of Iesus Christ 2 Thess 1 8. And this is noted as a maine cause of the destruction of the olde world to wit disobedience to the word 1 Pet. 3 20. When the Israelitish womans sonne whose father was an Egyptian blasphemed the Name of the Lord and as it were thrust him through with horrible curses Leuit. 24 11. he is commanded to be put to death and stoned verse 16 23. These sinnes are euery where little thought vpon and supposed to be either no sinnes at all or very little ones But mans iudgement is corrupt in the matters of God How the breaches of the first Table are greater then the breaches of the second except we looke vpon sinne with the light of the Scripture and if we shall paralell the sinnes of the first Table with the sinnes of the second in equall degree the greatest of the one with the grossest of the other both done in knowledge alike and ignorance with ignorance comparing deeds with deeds words with words thoughts with thoghts the breaches of the law beeing thus considered are farre greater against the first then against the second Table because they are cōmitted immediately against the person of the great God as rebellion against the person of a Prince is greater thē the insurrection against another the murthering of a Prince more thē of many others 2 Sam. 18 3. See then from hence the wofull abuse of our sinfull times prophane people Such as would seeme to make conscience of stealing of whoring of robbing and false witnessing in iudgement and hold them vnworthy to liue vpon the earth that commit these things marke their waies in matters that concerne the most high God possessour of heauen and earth and you shall euidently perceiue they thinke it no euill or enormity to be ignorant of GOD and his word to maintaine superstition and set vp humane traditions to abuse his Name by cursed oathes to prophane his Sabbath by cursed or corrupt workes to despise his Word and to refuse his Sacraments These are so ordinarily so openly so impudently committed with bold nay with brazen faces and defended also by those that do them as if we would despite God to his face and thrust him out of his kingdome and from the gouernement of the world I will tell you what I haue obserued by the common course of the world that moe perish through ignorance and prophanenesse then do by all the deeds of vnrighteousnesse Satan preuaileth more among the people by bringing them to a prophane life and keeping them in sottishnesse and blindnesse touching the will of God then by murther whoredome and theft laid together I know I speak this to many that haue most wretched and swinish hearts but no eares to heare and therefore regard their owne pleasures more then they doe their saluation These are the dangerous daies spoken off by the Apostle 2. Tim. 3 1 4 5. God in his mercy amend them if not let them that be ignorant be ignorant still 1 Cor. 14 38. and he that is filthy let him be filthy still Reuel 22 11. that so they may fill vp the measure of their sinnes Math. 23 32. 36 And all the Congregation brought him without the Camp and stoned him with stones and he died as the Lord commanded Moses It may seeme strange at the first that they should consult with God what to do with this prophane person seeing the Law had appointed death for him that transgressed this commandement Exod. 31 14. and 35 2. why then did they enquire or wherefore did they put him in minde to know what should bee done vnto him Some answer that
that the Lord hath sent me to doe all these workes for I haue not done them of mine owne mind 29 If these men dye the common death of all men Or if they be visited after the visitation of all men then the Lord hath not sent me 30 But if the Lord make a new thing and the earth open her mouth and swallow them vp with all that appertaine vnto them and they go downe quick into the pit then ye shall vnderstand that these men haue prouoked the Lord. 31 And as soone as hee had made an end of speaking c. In these words see the willing obedience of the people to the former Commaundement They were willed to separate from the Tents of those wicked they doe separate and depart from them by and by they gate them vp from their Tabernacles And Moses doth notably confirme them in their obedience by foretelling both the death Doctrine the maner of the death of these rebels We learn from hence God alwayes warneth before hee striketh that God neuer bringeth any greeuous iudgement vpon any people or nation nor vpon any priuat person but hee doth alwaies first forewarne the same and foretelleth it God alwayes teacheth before he punisheth and hee warneth before hee striketh Amos chapt 3. verse 7. Luk. 13 verse 7. 1 Kings 22 17. We reade that the world was once drowned by water and it shall be destroyed the second time by fire Of the first destruction we finde that he foretold it vnto Noah before euer hee brought it vppon the face of the earth Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20 And touching the second destruction of the world by fire GOD hath not left vs ignorant but in diuers places of the Scripture hath set it downe vnto vs 2. Pet. 3 7 10. Reason 1. The Reasons hereof are partly in regard of the godly and partly in regard of the vngodly Touching the first he would not take his owne people at vnawares because hee loueth them and would haue none of them to perish but would haue all come to repentance 2 Pet. 3 9. that so they might preuent his iudgements Amos 4 12. Secondly touching the vngodly and such as are not the Lords they shal thereby be made without excuse their mouths are stopped and the iustice of God is cleared they hauing nothing to answer for themselues or to accuse God of any vniust dealing Iohn 15 22. These men therefore must learne to accuse themselues because they had warning but they would not bee warned he would haue healed them but they would not bee healed Ier. 20 6. 51.9 1 King 22 25. Vse 1 Acknowledge from hence the great mercy and wonderfull patience of God whose maner is alwaies to giue warning before hee send iudgement This the Lord needeth not to doe for vpon our owne peril we are bound to take heed of his iudgements before they come yet so good is our God that hee onely deserueth this title to be called the good Lord as Hezekia calleth him 2 Chron. 30 18. The good Lord pardon euery one that prepareth his heart He wold haue vs preuent his punishments before they fall and to send out our prayers as Ambassadors to God to treate of conditions of peace with him He doth not play the part of a subtil enemy to steale vpon vs at vnawares forasmuch as before he striketh he alwaies forewarneth that thereby he might saue all those that belong vnto him and bring vpon others iust condemnation How graciously dealt he with Korah and his fellowes with Dathan Abiran How often did Moses warne them Who is it then that ought not to confesse that God willeth not the death of a sinner Or who can deny but that these malefactors perished most iustly Vse 2 Secondly when we see any ouertaken with any iudgement we must confesse that God is true as in his promises so also in his threatnings If his desire were not that we should preuent them doubtlesse he would neuer giue warning of them If he had a will and purpose to destroy vs he would not tell vs before hād both that he would bring them and shew vs the way how to auoide them There is no man that can iustly say that the silence of God and the holding of his peace is the cause of his security he causeth a trumpet to sound the alarme before hee set himselfe in battell array against his enemies For his manner is neuer to come with any iudgement but he alwaies sendeth a warning peece before Obiect But some man will say It was thus indeed in the time of the prophets but wee haue no Prophets in these daies to foret l things to come as in former times they had and therefore we haue no such direction I answer these men as Abraham did the rich man in the Gospel An wer that his brethren had Moses and the Prophets among them If they will not beleeue them neither will they be perswaded although one rose from the dead Luke 16 31. True it is that Moses and the Prophets were dead long before but his meaning is they had the bookes of the Law and the writings of the Prophets before them they were read preached in their Synagogues euery Sabbath day Acts 15 21. So I may truly say that wee haue Prophets among vs and all that contemne them shall know there hath bene a Prophet among them Ezek. 33 33. For we haue the holy Scriptures wherein are contained the workes of the Prophets and Apostles and beside these GOD hath giuen vs his Ministers that they should as it were put life againe into the dead Prophets that is that they should open declare vnto vs those things that are doubtful and obscure and therefore if any bee admonished by them that such such iudgments shal come and they threaten plagues according to the generall directions which they haue in the word Deut. 28 15 16. Leuit. 26.15 16. Let vs not withstand the Spirit speaking in them for it is the wonderfull goodnesse of God that he vouchsafeth to send them vnto vs and to tell vs before of his iudgements Lastly it is the duty of euery one to make Vse 3 good vse of the word of God to know that God looketh for attention and obedience at our hands that so he may not bee inforced to proceed against vs in iudgement O happy are they that seek the Lord while he may be found and call vpon him while he is neere Esay 55 6. Such then as reiect the Ministery of the word reiect their owne peace and bring vpon themselues sundry iudgements The word goeth before to prepare our hearts and it is a two-edged sword piercing euen to the diuiding asunder of soule and spirit Heb. 4 12. But if we be so hard-hearted made of mettal tougher then brasse and iron Reuel 1 1 that this sword going out of the mouth of God cannot enter into vs hee
then Christ is not yet risen from the dead ver 13 15 16. but he is already risen and death shall haue no more dominion ouer him Rom. 6.9 and if the head be risen then the members shall rise also The head cannot be without the members and how can that head be said to haue life in it if all the members should lie couered in the dust and neuer be vnited to the head neither one to another The second reason Againe if no resurrection then of all men the beleeuers were most miserable vers 19. Here they are vexed with sundry enemies Satan the world and the flesh Lazarus heere wanteth and suffereth hunger while the rich glutton is clothed with purple and fareth deliciously euery day Luk. 16.19 The godly weepe and lament while the vngodly reioyce and be glad Ioh. 16.20 At this stone the godly haue often stumbled Psal 73.2 3. Ier. 12.1 2. and from hence the reprobate take occasion to harden their hearts in wickednesse because they thinke there is no God will reward them that seeke after him Mal. 3.14 but they are greatly deceiued Psal 58.11 For woe were it to all Gods seruants if there were no resurrection eternall life But they are not the most miserable because they are pronounced blessed by the mouth of Christ Matth. 5.4 6 10 11. Luk. 16.25 2 Thess 1.5 6 c. The third reason Thirdly if there should be no resurrection of the godly from death to life then the first Adam should be more mighty and powerful then the second so that the second Adam should be impotent and weake if hee should not be able to deliuer them from the iawes of death Adam and Christ are compared vnto two trees Adam and Christ comâ—red and both of them communicate to Vse 4 their boughes and branches such things as they haue of their owne Adam was as an euill and rotten tree and therefore communicateth so men these properties and no better Christ is the good tree and full of sap and life and he infuseth into his members goodnesse and life and no worse then these It is not possible that an euill tree should bring foorth good fruite or a good tree euill fruit Mat. 7.17 Fourthly The fourth reason all our enemies and the enemies of Christ are to be taken cleane away made subiect to Christ and to vs ver 25 26. All shall be put vnder his feete Psa 8. and he must raigne vntill all his enemies be made his footestoole Psal 110.1 The last enemie of the head and members is death this shall be quite abolished at the last day and not before True it is that Christ himselfe can die no more Rom. 6.9 Heb. 7.25 yet hee accounteth it his enemie because it is an enemie to his children How death is Christs enemy and how ours and he accounteth that as done to himselfe which is done to any of his members Act. 9. And it is our enemie because it daily cutteth off part of our life and seeketh to take hold of it it weareth and wasteth our dayes by his messengers or harbengers to wit troubles and calamities sickenesses sores and aches it bringeth sundry paines and dolours it separateth the dearest and neerest friendes that euer were the body and the soule it leadeth the body captiue and clappeth it vp in a loathsome prison full of wormes and filthinesse and rottennesse it destroyeth that Tabernacle which was at the first a most glorious creature and as farre as lyeth in it it would depriue the body of eternall life and keepe it in ignominy for euer vnder the earth so that it is a most spitefull malicious enemy raging vpon vs without any mercy or compassion Fiftly The fift reason If there were no resurrection to what end and purpose are any baptized for dead if the dead rise not at all Verse 23. why are they then baptized for the dead This place is darke and commonly vnderstood of the Sacrament of Baptisme but then it will not necessarily proue the point for w e it is brought and it is brought to proue the resurrection Wherefore to make the Apostles reason good we must vnderstand it either of the washing and cleansing of the bodies of the deceassed as the word baptisme often signifieth Mar. 7.4 He. 9.10 for this was a common custome among the people of God that first they washed the dead bodies and then annointed them Act. 9.37 yea among the heathen themselues which was a certaine testimony to the liuing of the resurrection of the bodies of the dead To this purpose doth Seruius alledge an old verse of the Poet Ennius Tarquinij corpus bona foemina lauit vnxit Serui. in Aeneid lib. 6. That is A certain deuout woman washed and annointed the body of Tarquinius The like doth Pliny auouch in one place of his naturall histories Pliny as the same Seruius testifieth and expresseth the cause that thereby they might make tryall whether the vitall spirits yet remained in the body or not And Virgil Virgil. Acâ—â—â— lib. 6. declaring how the Trojanes solemnized the funeral of Misenus hath these words Pars calidos latices ahena vndantia flammis Expediunt corpusque lauant frigentis vngunt That is Some brought the waters warm with heat and cauldrons eke appoint The body cold they wash and then with ointments it annoint These witnesses doe sufficiently prooue that the Gentiles did ordinarily vse to wash their dead and then to annoint them and this was a very ancient practise among them Or else we may vnderstand the place of the death and afflictions of the Saints of GOD which they suffer for righteousnesse sake in which they are ouerwhelmed as the body is plunged in the waters and thus the word is taken Luk. 12.50 Matth. 20.22 23. where our Sauiour calleth them backe from their ambitious thoughts of superiority ouer their fellowes and warneth them to prepare themselues for troubles yea for death it selfe This is the cup that all must drinke off 2 Tim. 3.13 Act. 14.22 Baptisme properly signifieth a dipping or plunging into the water and the crosse is a certaine plunging into calamities Thus then the reason is framed If there be no resurrection then should they doe foolishly that would seale vp the trueth of the Gospel with their blood and lay downe their liues for the testimony of God but such as resist vnto blood and suffer persecution for the words sake are not foolish Life is precious and deare vnto them as well as vnto others they would not therefore be so lauish and prodigal of it as to lay it downe except they looked for a better life which the Apostle farther amplifieth by his owne example Matth. 10.39 33. 2 Tim. 2.12 and 4.7.8 1 Cor. 15.30 31. Act. 5.41 16.25 Ioh. 21.19 â—he sixt reaâ—n Lastly the Apostle reasoneth thus If there be no resurrection of the flesh then the Epicures and Libertines taught well that
a true miracle But if it were a miracle men might discerne it by sense as all the miracles of Christ were discerned Let them giue vs an instance in any creature in heauen or earth where the Lord wrought any miracle which he did not subiect to the senses of man but heere is nothing that can be discerned by the senses for as much as the bread by the iudgement of all the senses remaineth and appeareth to bee the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can iudge otherwise of it then it did before therfore it can be no miracle No work is a miracle which cannot bee felt smelled seene tasted or perceiued Wherefore let the Church of Rome teach in their schooles write in their bookes preach in their Pulpits and decree in their Councels neuer so often that there is a miracle wrought in their Sacrament of the Altar yet because we can neither see nor touch nor taste nor feele any thing but the same that it was before we cannot beleeue them But they tell vs Obiect that though the outward forme and accidents of the bread remaine yet the substance of it is turned into the body of Christ which though we cannot perceiue by our senses yet wee are bound to receiue by faith I answer Answer that if the natural body of Christ were there present we might feele him as Thomas did forasmuch as Christ still retaineth his true body albeit it be now glorified Wherefore seeing there is no miracle in the Supper apparent to the senses there can be no miracle at all The difference which is is in the vse before it was common bread ordained for the nourishment of our bodies now it becommeth holy bread sanctified by the Lord not so much to feede the body as the soule To conclude then by this strange and new found miracle they ouerturne the doctrine of the Scriptures touching miracles For wheras we haue shewed that a miracle is a rare worke apparently to the senses wrought by the sole omnipotent power of God they make it to be an vsuall common and ordinary worke wrought by euery Priests pronouncing of fiue words yet so as no sense at all can discerne of it 12 And the children of Israel spake vnto Moses saying Behold we die we perish we all perish 13 Whosoeuer commeth any thing neere to the Tabernacle of the Lord shall die shall wee bee consumed with dying Hitherto of the first part of the Chapter heere followeth the second part to wit the repentance of the people crauing to bee deliuered from present death and from their sinne wherewith they had prouoked God to anger As if they had said We acknowledge that we deserue to die and perish through our sinnes neither did wee know so much vntill the plague that brake in among vs taught vs and the blossoming of the rod conuinced vs to our faces We presumed to meddle with the office of the Priesthood that belonged not vnto vs and therfore we deserue iustly and worthily to die But is there no place for mercy and forgiuenesse We may obserue from hence that this should bee the effect of all punishments which God bringeth vpon sinners to humble vs â—â—d explic â—â—m to make vs auoide sinne and to submit our selues to God with all obedience Againe we must neuer despaire of Gods mercy which is greater then our sinnes as a garment wider then the body and therfore more then able to couer the nakednesse thereof Thirdly we must acknowledge and confesse our sinnes to God because all sinne is committed against God him onely we haue offended Psal 51.4 Briefly also learne that the first degree of pardon is to know that our sinnes are pardonable this is as a sparke of light in a darke night and giueth hope of great mercy But to leaue these particulars this is the generall doctrine In all chastisements â—trine â—t is to bee â—owled iust in all chastiseâ—ts how grieuous and sharpe soeuer they be God is to bee acknowledged iust and righteous in laying them vpon vs Dan. 9.6 7 8 9 16 19. Ezr. 9.6.10 13 15. Psal 51.4 5. 2 Sam. 24.10 The reasons which are as the grounds of this truth are euident First because his punishments though many times they be greeuous burdens to beare yet are alwayes lesse then our deserts and offences Psal 103.10 He dealeth not with vs according to our offences Secondly our sinnes are the procuring causes of all the euils which we suffer Mic. 7.9 I will beare the indignation of the Lord because I haue sinned against him So then the cause of all our sufferings is in our selues Thirdly in all his corrections and iudgements hee remembreth mercy Hab. 3.2 Wee see this often in this book though the whole people sinned as one man yet iudgment came not vpon the whole but the mercifull God striketh some to admonish and amende others The vses follow First it reprooueth such Vse 1 as stand out with God and are ready to iustifie themselues and accuse God of ouermuch sharpenesse and seuerity These men neuer consider Gods manifold blessings and their owne vnthankefulnesse vnto him who reneweth his mercies toward vs euery morning Lam. 3.23 But we render vnto him euill for good and hatred for his good will We are like vnto stubborne children that murmure vnder the rod and cannot abide correction So it is with vs we can abide to sinne but wee cannot abide to suffer Wee regard not how much we prouoke him but we care not how little he punish vs. It is one of the hardest things in the world to iustifie God and to condemne our selues worthy of eternall death and damnation We see it from the beginning in our first parents they sought shifts and fig leaues to couer the nakednesse of their soules more then they did the nakednesse of their bodies as indeed there appeared much more deformity in the one then in the other and they had more cause to be ashamed of the nakednesse of their soules then of their bodies For sinne maketh vs naked of Gods protection and causeth him to depart from vs it taketh away our shield and defence and leaueth vs in the hands of our enemies We see also in the example of Achan Iosh 7. of Saul 1 Sam. 15. how hardly they were drawne to confesse their sinnes they heard sentence pronounced against them before they would pronounce sentence vpon themselues Let vs not tarry vntill God iudge vs but rather learn betimes to iudge our selues Secondly let vs humble our selues vnder Vse 2 the mighty hand of God 1 Pet. 5.6 and when he draweth out his sword let vs not say wee are righteous like the Pharisee that condemned another but iustified himselfe Luk. 18. rather let vs cry out in the eares of God Spare Lord Ioel 2.17 and confesse that it is
euery where of prayers prescribed for the liuing Paul directeth the church how to carry themselues toward the dead but we haue no word of praying for them They that die in the Lord are pronounced to be blessed Reu. 14 verse 13. euen from the time of their death and dissolution and therefore come not into any fire at all whereas contrarywise if we may beleeue the Popish Teachers that blowe the bellowes it is made so exceeding hote that it scorcheth beyond measure all such as are cast into it and little difference betweene that fire and hell fire but in the continuance And if this tale were not handsomly tyed together and the furnace heated seuen times hoter then ordinary fire their kitchins would quickly wax cold But wherefore serue all the purgings mentioned in this place in other places of the Law of Moses but to assure vs that sinne is pardoned in this life and the punishment of sinne pardoned also so that nothing remaineth on our part to be satisfied for that were to renounce and deny the satisfaction of Christ But the Papists The Popish opinion of purgatory making Purgatory neither heauen nor hell but as it were a middle place betweene them both doe teach that such as die in veniall sinne are put in that prison to fry for a season vntill by the prayers of the liuing made to God but specially by almes deedes giuen to the Priests and Iesuites and by the pardons and indulgences of the Popes they be released But if Christ haue paid the price for our greatest sinnes how should we not beleeue that he hath much more satisfied for the lesser and they that beleeue not that he gaue himselfe to redeeme vs from the lesser how can they hope or haue comfort that he gaue himselfe for the greater Wherefore this fond distinction of persons of places and of sinnes cannot stand with the word of God And as for prayer for the dead Prayer for the dead doth no good it commeth as a pardon after a man is hanged or as Physicke to the body of him that is departed this life We know how God appointed sundry sacrifices in the time of the Law for all estates in the Church high and low one and other but among them all set downe in this booke and in the booke of Leuiticus we finde none at all no not one offered for the dead doubtlesse either God was very forgetfull of them or else this doctrine was not then hatched The liuing are commanded to pray one for another but neuer for the dead for that were to pray with the foolish virgins Lord Lord open vnto vs when the dore is shut Matth. 25.10 11. And doubtlesse the Church of Rome in this point haue a faith by themselues for not only we of the reformed Churches haue forsaken them The faith of the Greeke Church touching Purgatory but the Greeke Churches also renounce such a Purgatory as the Papists imagine for they deny any purging fire to be after this life such as is materiall and corporall For albeit some of them thinke that there is a middle condition wherein some remaine after death abiding in darkenesse without enioying the light of Gods countenance and are holden in a state of sorrow as it were in a prison vntill by the mercy of God and the prayers of the faithfull they be deliuered and incline to this opinion that the lesser sinnes of men dying in the state of grace are remitted and forgiuen after this life without any punishment at all of fire or any other kind by the meere grace and goodnesse of God yet notwithstanding they confidently pronounce that no Scripture or Councell hath deliuered a double punishment by fire after this life and therefore let all the Romanists and such as adhere vnto them take heed lest while they dreame of a temporary fire they mistake themselues and fall into the euerlasting and vnquenchable fire Matth. 3.12 and 18.8 Now to make this more plaine I will set downe such strong and important reasons as were exhibited to the Councell of Florence and are propounded by others D Field in â— Append. pâ— 25. whereby the foundation of that doctrine is shaken in peeces and falleth to the ground To this purpose obserue that as some little good in them that haue great and mortall sins hath no reward at all by reason of the preuailing euill which is found in them so small sins in them that haue great graces workes of vertue are not to be sharpely punished the better things ouercomming and ouerswaying them Againe the wils of men that are dead and departed hence are either changeable or vnchangeable there is no third can be imagined If they be changeable then they that are good may become euill and they that are euill become good so that neither the good shall bee vnchangeably happy nor the euill vnchangeably miserable but that the dead may fal from the top of happinesse to the depth of misery and contrariwise rise from the bottome of misery to the height of all happinesse If they be vnchangeable then they are not capable of any amendment for he that is corrected from going astray is set aright being brought to dislike that which he liked before and to loue that which he hated before and neither of them can be found in a wil that is vnchangeable Another consideration is drawne from the parable of the rich man and Lazarus in the Gospel where Christ Iesus sheweth that the poore man so soone as he was dead was caried by the Angels into Abrahams bosome and the rich mans soule so soone as hee was dead was found in the torments of hell Luke 16.22.23 There is no middle place of temporal torment as there are but two sorts of persons so but two sorts of places one dying in the fauour of God the other out of his fauour so there are but these places heauen for the one and hell for the other Besides it is no way iust that the soule alone should be punished for the sinnes of the whole man but Purgatory presupposeth a sole punishment of the soule without the body which notwithstanding neuer sinned without the body If it be iustice in God to punish the soule for the supposed veniall sinnes how should it not sauour of iniustice to let the body goe scotfree and suffer nothing For what cause or colour can they suppose or surmise why the body which hath had part and fellowship in the sin and should haue part fellowship in the glory after the forgiuenesse of sinne should haue no feeling at all or suffering of the punishment that purgeth our sin Furthermore it is more proper to God to reward good things then to punish euill because he visiteth the iniquities of the Fathers vpon the children to the third and fourth generation but sheweth mercy to thousands Exod. 20 5 6. 34 7. Numb 14 18. Ier. 32 18. If then it be necessary to be
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
had numbred the people after God sent him this word and offered him the choise of famine or sword or pestilence he saide I am in a wonderfull streight let vs now fall into the haÌ„d of the Lord for his mercies are great and let mee not fall into the hand of man Who had not rather receiue punishment at his fathers hands of whose loue he is assured then to bee punished with the strokes of an enemy that loueth him not but hateth him to the death Men are proud and cruell fierce ambitious but God is full of compassion and his mercy endureth for euer he knoweth whereof we were made Psal 103.14 Psalme 78 39 he remembreth that we are but dust hee considereth that we are mortall yea a winde that passeth and commeth not againe He will not suffer vs to bee tempted aboue that wee are able to beare Hitherto the Lord hath visited vs with his mercifull and gentle corrections famines sicknesses and strange diseases Let vs behold his gracious dealing toward vs and profit by these fatherly admonitions for if he should deliuer vs into the hands of barbarous and beastly enemies we should soone discerne the difference betweene the louing chasticements of a father and the bloody strokes of an enemy 22 Then they departed from Kadesh and the childreÌ„ of Israel euen al the congregation came vnto Mount Hor. 23 And the Lord spake vnto Moses and Aaron in Mount Hor neere the border of the land of Edom saying 24 Aaron shall be gathered vnto his people for he shall not enter into the Land which I haue giuen vnto the children of Israel because yee rebelled against my commandements at the waters of strife 25 Take Aaron and Eleazar his sonne and charge them to come vnto this Mount 26 And cause Aaron to strip off his garments and thou shalt put them vpon Eleazar his sonne then Aaron shall be gathered vnto his Fathers and shall dye there 27 And Moses did as the Lord had commanded for they went vp vnto Mount Hor in the sight of all the congregation 28 And Moses caused Aaron to strip off his garments and he put them vpon Eleazar his son and Aaron dyed there in the toppe of the Mount So Moses and Eleazar came downe from off that Mount 29 And when all the Congregation saw that Aaron was dead all the house of Israel wept for Aaron thirty dayes Hitherto of the Ambassage of Moses to the King of Edom These words containe the third and last part of the Chapter to wit the death of Aaron after the people were remooued from the borders of the Edomites For albeit the King did so vnkindly deny them any passage yet Moses and the Israelites doe not oppose themselues against them or attempt to breake through by force of Armes multitude of men and dint of sword but passe by their borders peaceably and fetch a compasse about their land True it is those enuious Edomites were worthy to perish and to be vtterly destroyed for their inhumanity yet because the time was not yet come wherein the Lord had prophesied and promised that the elder should serue the yonger Gen. 25 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth Rom. 12 19. Now in these verses we see how God beginneth to execute the former threatning against Moses and Aaron For heere wee are to consider three things First the death of Aaron Secondly the succession of his sonne Thirdly the mourning of the people The father dieth the son succeedeth the people lamenteth the death of the high Priest If Aaron had dyed without any prediction and foretelling of his death all men might haue thought it had fallen out at aduentures and ascribed it wholy to the decaying of strength wasting of nature but being reuealed to Aaron himselfe and manifested to the whole Congregation both the time when and the place where he should die it appeareth that his daies were numbred and his yeeres limited which hee could not passe As then God had determined the death of Aaron and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him Deut. 34 4 5. the other concerning Moses is reserued vnto his time appointed of God In this place God commanded both of them what to doe euen to ascend vp to the Mountaine and sheweth that Aaron shall die there for his disobedience whose garments must be pulled off and put vpon Eleazar lest by touching of the dead the holy garments should be defiled After this commandement followeth their obedience agreeable to the same they come vp to the Mountain Aaron is stripped Eleazar is cloathed with them Aaron without feare of death or longer desire of life or prayer for life departeth in peace according to the word of God he is gathered to his Fathers Moses and Eleazar descend from the Mountaine Moses Eleazar and the people mourne for Aaron thirty daies Verse 23 24. And the Lord spake vnto Moses and Aaron We see heere according to the former threatning pronounced by the mouth of God verse 12. that Aaron cometh not into the land of Promise but dieth in Mount Hor. We learne heereby Doctriâ— God-thrâ—nings are 〈◊〉 compâ—â—â—â— that the threatnings of God are accomplished Howsoeuer his iudgments are many times deferred and his punnishments prolonged because hee is patient toward vs and would haue no man to perish but would haue all persons come vnto repentance yet in the end all his threatnings shall be verified and fulfilled in their times and seasons Consider this truth in our first parents Ge. 2 17. â— 3 7. God threatned them that if they did eate the forbidden fruite they should die the death we see the effect in them and all their posterity throughout al times and generations Behold other threatnings of God wee shall alwayes reade the execution after the denunciation So when God by the Ministery of Noah a Preacher of righteousnesse 2 Peter 2â— had threatned to destroy the whole world if in an hundred and twenty yeeres they repented not wee see how he brought in the flood vpon the world of the vngodly swept them away from the face of the earth which they had corrupted with their cruell and vncleane conuersation This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua The man is cursed before the Lord Ioshua 6â— that ryseth vp and buildeth the City Iericho he shall lay the foundation thereof in his eldest sonne and in his yongest sonne shall he set vp the gates of it meaning therby that whosoeuer should attempt to builde this City he should pay for it deerely because what time hee layeth the foundation of the wals his eldest sonne shall dye and when hee setteth vp the gates and hath finished it his yongest sonne shall dye When this threatning seemed quite forgotten and consumed with the rust of time God doeth bring it to passe as we
3 we see the wicked prosper and florish spredding themselues as the greene Bay tree for loe God hath set them in slippery places Psal 37 53. and casteth them downe in the end vnto desolation they are suddenly destroyed horribly consumed as the chaffe which the winde driueth away and as a dreame when one awaketh This tentation hath ouertaken the children of God and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly Psal 73 2 3. Hab. 1 4. and on the other side the troubles of the godly hath made them to reason within themselues of the prouidence of God But shall not the King rule his owne kingdome or the Master gouerne his own house as pleaseth him And shall not we giue the Lord leaue to dispose of all things in heauen and earth after the good pleasure of his owne will Hee fatteth the wicked against the day of slaughter he leaueth them without excuse and maketh his blessings as a witnesse against them Contrarywise the children of God although they suffer afflictions yet afflictions to them are not euill but try their faith as the furnace doth the gold Senec. de diui prouidentia c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill That is good which maketh vs better that is euil that maketh vs worse The workes of the flesh adultery fornication vncleannesse wantonnes idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse couetousnesse and such like are manifestly euill These God keepeth from his deere children and his deere children from them that they reigne not in them The Israelites in Egypt liued vnder hard masters and carried many heauy burthens and sent vp many passionate sighes to God with deepe grones of spirit whilst Pharaoh and the Egyptians tooke crafty counsell together and sported themselues in the miseries mischiefs which they had brought vpon them But whose condition was the more happie let the red Sea testifie from which the Israelits were deliuered Exo 14 27 29 in which the EgyptiaÌ„s were drowned Dauid taken from the sheepe-folds tasted of many sorrowes being in perils among the Amalekites in perils in the Wildernesse in perils of his owne Nation in perils of his own seruants in perils among false bretheren and was hunted from place to place as a Partridge in the Mountaines 2 Sam. 31 4. whilst Saul sought his life and enioyed the pleasures and treasures of a kingdom But whose estate was the more happy let the end and yssue of them both determine the one liued in glory ended his daies in peace the other sheathed his sword in his owne bowels and so dyed in despaire The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity and of long patience which haue spoken in the name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made Iam. 5 10 11. for the Lord is very pittifull and mercifull Lazarus a poore begger destitute of succour and friends lying at the rich mans gate hauing his minde as full of cares as his bodie was of sores whilst the rich glutton was clad in purple gorgiously and fared deliciously euery day But whose condition was the more blessed and happy of them twaine let this tell vs and teach vs for our instruction that Lazarus when he died had the holy elect Angels to attend vpon him to carry his soule into Abrahams bosome Luk. 16 22 23 that is to say into the kingdome of heauen Matth. 8 11. the rich man also died his body was buried his soule was carried cast into the torments of hell Where the worme neuer dyeth Marke 9 44. and the fire neuer goeth out the one vnsufferable the other vnquenchable both infinite Let vs not therefore rest in beholding the present face of outward things but possesse our soules with patience in a sweet meditation of Gods prouidence considering that it shall in the end bee well with all them that feare the Lord and that howsoeuer the wicked do prosper in the world increase in riches yet if we enter into the Sanctuary of God Psal â—3 â— we shal see they are set in slippery places they are lifted vp on high and therefore their fall shall be more fearefull seeing all the threatnings of God must without faile fasten vpon them Lastly seeing the menaces and threatnings Vse 4 of God must bee performed this serueth also to assure vs that the gracious promises of God made in mercy to his people shall in truth and righteousnesse bee accomplished The Lord that is alwaies the same as hee is true in his threatnings to the vngodly so wil he be found true in his promises toward the godly For seeing no part of his word shall passe away that he will not falsifie his trueth Psal 89 â— nor alter the thing that is gone out of his mouth one part serueth to confirme another his threatnings are ratified by the assurance of his promises and his promises are established to bee surer then the heauens by the assuraÌ„ce of his threatnings So then let vs learne to depend vpon God to trust in him knowing 2 Cor. 1 that all his promises are yea and Amen vnto the glory of his name Let vs rest in him for the pardon of our sinnes for the hearing of our prayers for the feeding of our bellies for the resurrection of our bodies for the inheritance of euerlasting life hauing a strong assurance of faith that the Lord is iust and true in all his promises This is a notable comfort and consolation to all the childreÌ„ of God to cause vs to set our hope in him hauing a patient and constant expectation of all things that by faith we haue beleeued saying with the Apostle 1 Tim. 1 12. For this cause I also suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Verse 25 26. Take Aaron and Eleazar his sonne and cause Aaron to strip off his Garments and thou shalt put them vpon his sonne Heere is deliuered how Aaron yet liuing his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining at the appointment of God to shew the continuance of the Priesthoode to take away al occasions of dissentions from the people Thus we see the good estate of the Church is prouided for by Moses before Aaron dyed Doctrâ— The Châ— must be in good after coâ— parture and went the way of all flesh The Doctrine hence is that the good of the Church must be regarded of vs to leaue it in good case after our death and departure I say it is a principall duty required of vs when wee must leaue the worlde to prouide for the
mocke to our enemy 4 After they departed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was sore greeued because of the way 5 For the people spake against God and against Moses saying Wherefore haue ye brought vs out of Egypt to die in this wildernesse for heere is neither bread nor water c. 6 Wherefore the Lord sent fiery serpents c. 7 Then the people came to Moses and saide We haue sinned c. 8 And the Lord said vnto Moses Make thee a fiery serpent c. 9 So Moses made a serpent of Brasse c. Hitherto of the first part of the Chapter containing the encounter betweene the Canaanites and the Israelites now we come to the second part handling the eight and last murmuring of the people through wearinesse of their way and compasse they were compelled to fetch through the vnmercifulnesse of the Edomites wherby they offended God againe In this history we are to consider sundry circumstances setting downe their sinne who fal againe into their former faults and offences As the dog returneth to his vomite 2 Pet. 2.22 and the Sow vnto the wallowing in the myre First the place and occasion hereof is described Secondly the manner of their sinne Thirdly the matter and substance thereof wherein it consisteth is set downe Fourthly the punishment and iudgement of God inflicted vpon them for their sinne Lastly the euents and effects following the punishment First touching the circumstances of the place and occasion of the sinne obserue that the Israelites departing from Hor and crossed in their purpose weree constrained to trauell all along the coasts of Edom and to passe ouer a most perilous and dangerous desert as it is set forth Deut. 8.15 Where the hearts of the people failed and fainted where the fiery serpents stung and destroyed them and where thirst pined them away It was no small greefe and vexation vnto them hauing onely a short cut into Canaan by crossing ouer the countrey of the Edomites to wander vp and downe to trauerse the ragged rockes the high mountaines and the vaste wildernesse and thereupon they brake out through impatiency of spirit to murmure against Moses They thinke themselues in the high pride of their hauty hearts able to match and to meete with the king of Edom in the field to giue him battell and to worke their owne peace and passage by dint of the sword as they had ouerthrowne Harad a king of the Canaanites and destroyed his cities and therefore needed not to stand at the mercy and courtisie of others nor fetch such compasses as Moses made them to doe in the wildernesse Secondly the manner of their murmuring is remembred verse 5. where the hand of God being heauy vpon them in that great and terrible wildernesse they do not cry to him they doe not call to mind that blessed experience of his helping hand which they had found euer ready to succour and sustaine them Exo. 14.13 14 they consider not the reuenge and punishment that God from time to time had taken of their murmurings but they flye vpon him as a mad dog in the face of his master that feedeth and fostereth him that breedeth and bringeth him vp they reuile and raile vpon his seruant Moses Such is the slippery place of gouernement such is the nature of the multitude and such is the lot of Gods Ministers Thirdly the summe and substance of their mutiny and murmuring is two-fold First a very vehement expostulation with Moses for bringing them out of Egypt wherein they disgorge their malice with full or rather foule mouthes Exod. 14.11 As if he had aduisedly and purposely brought them into the wildernesse to destroy them Secondly obserue the reasons of that expostulation which are two first because at this present no bread no water no foode appeared vnto them who measured the strength of God by the length of their bellies now they account themselues ready to bee famished Which kind of death proceeding from hunger and famine of all other kinds that can be thought vpon is most wretched and miserable it hath driuen men and women to this exigent to eate their owne flesh Deu. 28.53 2 king 6.29 and the flesh of their children Secondly because they were weary of Manna which they call a light a sight or vile meate such as no reckoning or account was to be made thereof Wherein they slander God bring vp an euill name and report of his miraculous work and complaine of their necessity where no want was and of hunger where no hunger was and so their vnbridled tongues testifie their vnthankefull hearts saying That they were weary of their liues for this light meat which God notwithstanding had sent them from heauen Psal 78.25 and fed them with Angels foode in great aboundance verifying the saying of the Wiseman Prou 19.3 The foolishnesse of man perverteth his way and his heart fretteth against the Lord. The fourth point followeth namely the punishment which God inflicted without any communication had with Moses or denouncing of it before it fell as God had done before when he hid not from Moses what he was determined to doe before he hid it but presently punished them to shew the greeuousnesse of their sinne and the greatnesse of his wrath conceiued against them The punishment was Psal 140.3 That whereas they had sharpned their tongues like Serpents so as the poison of adders and astes was vnder their lippes he sent among them a kind of Scorpions and Serpents which with their biting infused their venome and poison which immediately being shed dispersed it selfe into all their body whereby they were inflamed with such extraordinary heate that they endured great drought and suffered a great thirst whereof they complained before They thought they complained of thirst iustly but now they feele it indeed to the full so that such are were stung with this venemous byting dyed the death The last circumstances to bee considered are the effects following For first the people in this great extremity and anguish of spirit come in haste to Moses against whom before they maliciously murmured to whom they confesse their offence â—n 5.16 that now began to lie sore vpon their conciences and desire earnestly his prayers that they might bee preserued and deliuered from the venemous bytings of those stinging serpents which Moses doth willingly faithfully performe being mindfull of his owne duty and vnmindfull of their wrongs Secondly the Lord hauing brought the people to a sight of their sinnes by a feeling of his iudgments that they humble themselues before him confesse their offences and call for mercy he heareth the prayer of Moses For the prayer of a faithfull man preuaileth much if it be feruent 〈◊〉 5.15 is reconciled vnto them and witnesseth the same by giuing them a true token and shewing the meanes and remedy of their present malady commanding a
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
whether we shall returne to them aliue or not forasmuch as wee carry about vs euermore houses of clay And when we come into them we know not whether we shall go out of them againe vpon our feet or be carried out vpon the shoulders of others Lastly the manner and kinde of our death is also as vnknowne as the rest whether we shall dye a naturall or a violent death a suddaine or a lingring death whether our life shall be prolonged to the last point and period of nature our heat and moysture being consumed Cicer. de ◠as the light of a candle consumeth by little and little and at length goeth out of it selfe or whether it shall be taken away by fire by water by sword by famine by pestilence by beasts and such like casualties incident to the sonnes of men all which proclaime and publish in our hearts the vaine condition of all flesh Reason 2 Secondly God hath prepared for vs a City whereof he is the builder and maker This City we seeke being Citizens of the heauenly Ierusalem the mother of vs all For we shall neuer sufficiently be brought to acknowledge our fraile and brittle estate vnlesse wee be raised and lifted vp to the meditation of our future condition in the life to come If then the kingdome of glory be a place of rest what is this present estate but a sea of sorrowes If the heauen be our natiue Country what is the earth but an exile and banishment ◠3 20. If it bee true happinesse to enioy the blessed presence of the liuing God then it must needs be a miserable thing and death it selfe to want it If to leaue this earthly tabernacle be a setting of vs free and at liberty what is this body but a prison If immortality be as the putting on of a garment 〈◊〉 5.6 what is our mortality but as it were a nakednesse Lastly if to die in the Lord bee to goe vnto God what is this life but an absence from him This did the Patriarkes professe and to this they sealed by their practise Heb. 11 13 14 15 16. Abraham possessed not one bredth of a foote sauing the purchase bought to bury his dead Iacob was banished out of that Land a great part of his life Isaac and the rest of the fathers had but their walke in it and enioyed it as a pledge of another Country which is aboue Vse 1 The vses follow If we haue heere no abiding City in the daies of our vanity then acknowledge Gods great mercy toward vs being so vaine We see other creatures in their estate more permanent then man is far exceeding and excelling in naturall gifts in seeing tasting mouing hearing touching and such like properties yet no creature tasteth of his sauing mercies as man doth This consideration doth the Prophet leade vs vnto Psal 8 3 4 6 7 9 that hee is mindfull of him and visiteth him and hath put all things vnder his feet There is no merite in vs to be a motiue to moue him to shew so great mercy vnto vs. He findeth vs walking in our sinnes as it were wallowing in our blood all our righteousnesse is as a foule and filthy cloth Esay 64 6. This vse Dauid vrgeth Psal 103 14 15 16 18. Hee knoweth whereof we are made he remembreth that wee are but dust the daies of man are as grasse as a flower of the field so flourisheth he but the louing kindnesse of the Lord endureth for euer he is full of cōpassion and mercy slowe to anger of great kindnesse So that he confirmeth himselfe others in Gods mercy by the consideration of our owne vanity Vse 2 Secondly seeing our daies be vaine short why doe we carke and care so much for the things of this life what we shall eate what we shall drinke and what we shall put on Why do we eate the bread of sorrow with too much painfulnesse heape vp worldly things It may be we shal not come to the sight of the fruite of our labours much lesse to the partaking of it A traueller the shorter his iourney is the lesse his prouision is We are all trauellers we are in the way to our country and we are not far from the end of our iourney what folly then and madnesse is it to cast all our thoughts and meditations to earthly things and to care not onely for the morrow Math 6 25 34 but for moneths and yeares This our Sauiour setteth downe Luke 12 19 20 21 for when the rich man saide to his soule Soule thou hast much goods laid vp for many yeares liue at ease eate drinke and take thy pastime It was answered him O foole this night will they fetch away thy soule from thee then whose shall these things bee which thou hast prouided So is he that gathereth riches and is not rich in God Hereunto consenteth the Apostle Iames chap 4 13 14 15. Go to now ye that say to day or to morrow we will goe into such a City and continue there a yeare buy sell and get gaine and yet ye cannot tell what shall be to morrow for what is your life It is euen a vapour that appeareth for a little time and afterward vanisheth away for that yee ought to say Thus rather the words are to be read if the Lord will both we shall liue and we shall do this or that Salomon hauing had plentifull experience of the shortnesse and vanity of mans life penned to this purpose the Booke of Ecclesiastes which is as it were the marrow and pith yea the very quintessence of all his best knowledge and wherein we may see the refined wisedome of reformed Salomon he proclaimeth Vanity of vanities all is vanity there is an euill which I saw vnder the Sunne and it is much among men one to whom God hath giuen riches treasures and honour he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof a strange man shall eate it vp though he leaue no sparke behind him neither son nor brother yet doth he not thinke for whom do I trauaile and defraud my soule of pleasure This also is vanity and this is an euill trauaile Eccles 1 2 and 4 8 and 5 12 and 6 1 2. To conclude this vse if we be not strangers in this life wee shall haue no part in the kingdome of heauen If we will haue God to auow and acknowledge vs for his children let vs liue heere as forreigners and warfaring men in our iourney or rather in our race We haue pitched and patched vp a Tent or Tabernacle for a day or a night we must not nestle our selues heere we must not alwayes goe groueling to the ground nor intangle our selues in the affaires of this life to make it our euerlasting habitation but bee flying vpwards as birds sitting vpon a bough True it is God is so fauourable to many
bound to reioyce and praise GOD for their Prince who is as the comfort and consolation of our life and the verie instrument of our peace wee are they Vnder his shadow wee liue and abide as in a place of rest and sleepe quietly in our beddes free from all feare and danger whatsoeuer This we see described in the peaceable and prosperous dayes of Salomon there is no crying and complaining in our streetes We are blessed with earthly blessings we are an astonishment and wonder to our neighbour Nations They haue all deeply drunke of the cup of Gods wrath that hath beene filled with full measure whiles we haue looked on and our soule hath escaped And aboue all the rest we haue all this time enioyed and do enioy the bright light of the glorious Gospel and haue beene most of vs borne vnder the profession thereof to the establishing and continuing of many millions of thousands in the coueuant of grace and eternall life when other haue beene kept in horrible darknes and damnable idolatry to the destruction of their soules We are therefore vnhappy wretches if among all the mercies of God vpon vs this be not remembred as one of the first and cheefest And let vs learne to haue in abhomination from the bottome of our hearts the bloody practises and desperate attempts of all cursed Shemeis â— 15 6 7. who open their mouthes against the Lord and against his annointed with horrible execrations I meane the Iesuites and Priests brethren in euill together with the rest of that damned crew and generation who in stead of prayer and thanksgiuing for our Soueraigne vse falshood practise treasons and deuise mischieuous conspiracies seeking the life of their gracious Prince and labouring to stop the breath of our nostrils â— 4 20. whereas he that curseth the King should dye the death The Prophet Ieremy speaking of the estate of the people after the death of Iosiah bringeth them in thus complaining The breath of our nostrils the annointed of the Lord was taken in their Nets of whom we said Vnder his shadow we shall bee preserued aliue among the heathen Whereby he meaneth that the office of the King as the Superiour Pet. 2 13 14 and of all Magistrates as Gouernours sent of him for the punishment of euill doers and for the praise of them that do well is to protect and preserue the people in peace and safety euen as the breath that we draw in at our nostrils giueth life and health to the body Wherefore it standeth vs that are Subiects vpon not onely to be obedient for conscience sake vnto all lawfull ordinances of Princes who are the Lords Lieutenants appointed of him ouer his people for their good â— 82 1 2. but to pray earnestly for them that they may further vs in piety keepe vs in honesty and maintaine vs in tranquility one with another piety in respect of God honesty in respect of our selues tranquility in respect of others This charge the Apostle giueth when Magistrates were Infidels and Heathen that the Church should pray vnto God for them how much more therefore doth it stand vs vpon to practise this duty when as our Magistrates are the children of God and pillars of the Church And thus much of the third part of this chapter 21 Then Israel sent Messengers vnto Sihon King of the Amorites saying 22 Let me goe through thy Land we will not turne aside into the Fields nor into the Vineyards neither will we drinke of the waters of the Welles We will goe by the Kings way vntill we be past thy Border 23 But Sihon gaue Israel no licence to passe through his Border and Sihon assembled all his people and went out against Israel into the Wildernesse and he came to Iaboz and fought against Israel 24 But Israel smote him with the edge of the sword and inherited his Land from Arnon vnto Iabbok euen vnto the children of Ammon for the Border of the children of Ammon was strong 25 And Israel tooke all those Cities therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages thereof 26 For Heshbon was the City it selfe of Sihon King of the Amorites who fought against the former King of the Moabites and tooke away all his Land out of his hand euen vnto Arnon 27 Wherefore they that speake in Prouerbs say Come to Heshbon let the City of Sihon beâ— built and repaired 28 For a fire is gone out of Heshbon and a flame from the City of Sihon and hath consumed Har of the Moabites and the inhabitants of the high places of Arnon 29 Woe be to thee Moab O people of Kemosh thou art vndone he hath deliuered his sons which escaped and his daughters into captiuity to Sihon the King of the Amorites 30 Their Empire also is lost from Heshbon vnto Dibon and we haue destroied them vnto Nophah which reacheth vnto Medeba 31 Thus Israel dwelt in the Land of the Ammorites In these words and those that follow to the ende of the Chapter is contained the last part of this Chapter to wit the subduing of two mighty enemies in two seuerall battels namely Sihon King of the Amorites and Og the King of Bashan The Amorites were a people that came of Ham the youngest sonne of Noah as appeareth Gen. 10 verses 6 15 16. For Ham begat Canaan who disclosed the nakednesse of his Grandfather and Canaan begat Emori of whom came the Amorites who inhabited the Land of Bashan Mount Gilead This History is more at large recorded Deuter. chapter 2 and 3. â—irst touching Sihon we must obserue two things the iust occasion and aduantage which he gaue to Israel to subdue him and take possâ—ssion of his Land For the Lord had hardened his spirit and made his heart obstinate because he would deliuer him into the hands of the Israelites Deuteronomy chapter 2 verse 30. Then secondly the ouerthrowing of him the entring into his Country the possessing of his Citties Hitherto they had compassed the Land of Edom with great danger with much wearinesse and sundry tentations they come to the Land of the Amorites there the King withstandeth them and will giue them no passage but fiercely and furiously encountreth with them Touching the occasion whereby Israel was iustly moued compelled to enter fight with the Amorites it offereth two points to be considered First a friendly and louing request of Moses Secondly a currish and vnkinde deniall made by Sihon Concerning the petition of Moses obserue the Embassage which he sent together with the reasons containing both the ground of his reasonable demand shewing the equity of the petition and laying down most equall conditions of peace because he desired onely passage through his Land without spoyle of the Country in generall or dammage to any person in particular The refusall of the King followeth and albeit the Israelites freely and frankly professed that their purpose was to passe by all
Patron of that people could do them no good but suffered them to be taken and spoyled Such is the vain hope of poore Idolaters in their Idols which cannot helpe or deliuer themselues much lesse their worshippers that trust in them Lastly touching the Israelites they spoiled them that were the spoilers and conquered them that were the conquerors for they recouered for themselues and for their owne vse the Townes and Cities which the Moabites had lost Thus Israel medled not with the Moabites neither tooke any thing from them but peaceably possessed that which they won frō the Amorites none laying any claime or title thereunto as Iephtah pleadeth Iudg. 11 13. And this is the right which the Israelites had to dwell in the Cities of the Amorites and to possesse as their owne goods the labours and liuings of other men which they could iustifie by the Law of God and man For when Abraham had subdued in battell the fiue Kings he chalenged to himself a right in the prey that was taken and payed the tenth of all to Melchizedek Gen. 14 20 21 Hereunto belongeth the commandement giuen of God touching the diuiding and retaining the spoyles of war saying All the spoyle thereof shalt thou take vnto thy selfe and shalt eate the spoyle of thine enemies which the Lord thy God hath giuen thee Deuter 20 14. Xenoph. lib. 7. Cyropaed Halicarnas li. 6. And this we might plentifully prooue by the Lawes Decrees and Constitutions of Princes and States in former times Verse 21. Then Israel sent Messengers In this diuision generally is set foorth the end of the enemies of the Church that albeit they preuaile for a season and plow vpon the backs of the godly and make long and large surrowes albeit they plant themselues strong flourish as the greene Bay-tree yet they passe away suddenly and are cast downe in desolation The persecuters and enemies of the Church shall perish and come to confusion Doctrine The persecuters of the Church shall perish Howsoeuer they lift vp their heads hornes on high and their honor reach vp to the Clouds there shall be a downefall they shall be confounded and consumed in his wrath Looke vpon Caine who was the first persecuter of the church in Abel and we shall see the same confirmed which is offered to our considerations in these present examples He killed his brother Gen. 4 11 and wherefore slew he him Because his owne works were euill and his brothers good But did cruell Caine escape No the curse of God came vpon him he was made a runnagate and fugitiue vpon the earth and so God reuenged the innocent blood of his brother Abel which he had shedde with barbarous and vnnaturall cruelty The like we might say of Pharaoh an arch-enemy of the Church in Egypt who oppressing the people of God with burdens and destroying their children was ouerwhelmed in the red Sea Exod. 14 28. Another fearefull example we haue in Saneherib which set himselfe against the people that called vpon the liuing God and blasphemed his Name which is holy throughout all generations hee was slaine of his owne sonnes 2 Kings 20 37 which iudgement the Lord foretolde that being accordingly performed accomplished it might be knowne whence it was wherefore it came to passe The like is reported recorded of Haman in the booke of Ester ch 7 9 who procured the Kings writ to roote out to kill and to destroy all the Iewes young and olde children and women in one day yet abusing his high fauour with the King and great honour in the Court God threw him downe and layd his honor in the dust so that he was hanged on the same tree which he had prepared for Mordecai that spake good for the King Thus his mischiefe returned on his owne head and his cruelty fell vpon his owne pate and himself was taken in the snare which he made for another Hereunto tendeth the end of Nebuchadnezar whose seruice God vsed to chasten his owne people to destroy the Temple to waste the City and to cary them away captiue Dan. 4.30 hee was throwne downe his reason was taken from him and he had the heart of a beast giuen vnto him The Iewes to whom pertained the right of adoption the glory of the Arke the tables of the Couenant the giuing of the Law the seruice of God the accomplishment of the promises the comming of the Messiah the Oracles of trust committed vnto them were notwithstanding all these priuiledges enemies of Christ and of the Apostles enemies of Christian Religion and the professors thereof they put the Sonne of God to death and persecuted his Apostles that he sent among them to preach and teach the Gospel of the Kingdome Matth. 24.21 in the end themselues were iustly slain for sedition which they falsely charged vpon the Apostles nay as themselues cried his blood be vpon vs Ioseph de bel◠Iuda lib. 7. cap. 4. 8. and vpon our children so that which Christ foretold came vpon them in full measure pressing downe and running ouer when the abhomination of desolation sate in the holy place there was such trouble amongst them and so great tribulation came vpon them that the like neuer was nor shall be to the end Herod that bloody tyrant which had slaine Iames with the sword and putting Peter in prison intended the like measure and murther vpon him this wicked wretch escaped not the hands of God for being arrayed in his royall Robes sitting vpon the Iudgement seate and making an Oration vnto the people The Angel of the Lord smote him he was eaten of wormes Acts 12 23. Iudas the child of perdition and betrayer of the Son of God despaired Hung himselfe burst in the middest and his Bowels gushed out Acts 1 18. for whom it had bin good if he had neuer bene borne What shold I say more If we remember the late dayes of persecution wherin the patience of the Saints was tried by bloody executions tortures murthers massacres hanging beheading burning and imprisonment wee may obserue that the heauy hand of God was one way or other against those bloody Inquisitors and cruell persecutors that had imbrued and defiled their hands with their blood that they dyed not the ordinary and common death of all See Acts and Monuments in the end nor were visited after the visitation of all men Some died fodainly falling downe on the ground that they neuer stirred as Ananias and Sapphira some had their bowels and inward parts fall out and died the death of Iudas their elder brother some could not swallow and digest their meate but it came forth againe sometimes at their mouth and sometimes at their nosthrils most horribly to behold Some were striken in the one halfe of their body that they lay benummed halfe aliue and halfe dead to the great terror and astonishment of all that were present and did looke vpon them Some brake their Neckes others became
faith is vaine ye are yet in your sins 1 Cor. 15 13 14 17. So if there be no beleef in Christ nor truth in religion nor knowledge of God nor saluation of soules the foundation of al goâ—lines is shaken and the word of God is made of none effect Wherefore those Atheists and godlesse persons which hold in iudgment affirme in words auouch in disputation contrary to Scripture Nature Lawes and common reason that there is no God at all ought worthily according to their deserts to dye the death Murtherers and malefactors theeues and robbers for their owne offences haue the reward of death are carryed to the place of execution of how much sorer punishment suppose you shall they bee worthy that coÌ„mit high treason against God murther the soules of men tread vnder foote the Son of God and count the blood of the Testament as an vnholy thing and do despite the Spirit of Grace Of which sort there are too many that finde greater fauour then such as better deserue it And first the vniuersality of Religion Reasons against Atheisme dispersed ouer all places entertayned of all persons embraced acknowledged at all times prooueth it to be no deuice of man Wee haue read and heard of diuers and sundry Nations and people that haue liued without Lawes without Magistrates without Mariages without Garments without Houses without ciuility and common honesty wandering nakedly vppe and downe in holes and caues of the earth but neuer of any Nation or people so barbarous and beastly from East to West or from North to South Cicer. de nat â—â—or lib. 2. Osâ—r l. 3. de rebus gest Emma which were without God without Religion without worshippe without prayers or without sacrifices Albeit there bee indeede diuersities and differences in theyr Religion beeing destitute of the knowledge of the true God but there hath bene no Region without some Religion which prooueth it could bee at the first entertained and afterwards retayned by no compact or conspiracy amongst men Besides wee may reason from the spirituall Natures that reason and experience teach namely that there is a diuell and his angels set vpon mischiefe and going about seeking whom they may deuoure Arist Top lib. 6. cap. 3. Contraries compared together do receiue light and luster one from another as blacke layde to white and vertue matched with vice are better seene and manifested what they are All lawes diuine and humane all Nations both Iewes Gentiles Cicero de legib lib. 1. euen the twelue Tables of the Romanes decreed against witches and sorcerers which haue familiaritie with diuels and worke by euill spirits And we see by Witches and Coniurers that sathan is stronger and mightier then wee If then the deuill haue a spirituall nature and be our enemy hee would haue brought desolation and destruction vpon vs had there not beene a Soueraigne and superiour power aboue him to restraine his will and to keepe him short But this superiour power can be nothing else but God himselfe otherwise how is it that we are not all destroyed Why doe wee not perish and come to confusion if we stoode at the mercy of this our great aduersary Where as this is our comfort that his power is limited and that he can doe nothing farther then he is licensed and allowed All the hayres of our head are numbred Hee cannot hurt a Sparrow or a Fly without the will of God Hee could not touch the body of Iob before he was permitted Iob 2. verse 6. Hee could not enter into the Swine before he was suffered Matth. 8 verses 31 32. He cannot runne out at his owne liberty but is restrained and reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Iude 6. Thirdly men in all dangers by sea land in time of sickenesse and in extremity of their distresse by the very light and instinct of nature call vpon God which sheweth that we haue naturally a common notion that there is a God Wee see it not onely in the Children of God 1 Kings 22. verse 32 as Iehoshaphat when by his confederacy and friendship with Ahab he was in danger of sodaine death hee cryed vnto the Lord for helpe in the battaile but in the very Infidelles when a mightie Tempest threatned to ouerwhelme them in the Sea the Marriners being sore afraid they cryed euery man of them vnto his God Ionas 1. verse 5. These principles written in Nature ingrauen in the heart and sealed vp in the conscience of man remaine to giue light as a flash of lightning in the darke night and teach a difference betweene good and euill betweene right and wrong to those that neuer knew the law of God and to such as thorough prophanenesse regard not his wayes Ham and Canaan being both euill men and scoffers at godlynes Genesis 9. verses 22 25. and 23. verse 42 saw it was vncomely and vndecent for their father to ly with his shame vncouered being ouercome with wine Esau though a wilde and wicked man yet hee would not kill his brother Iacob till the dayes of mourning should come for the death of their father Absolon though hee wrought wickednesse in the sight of God and rebelled â—gainst Dauid his Father yet rebuked vnkindnesse and vnthankefulnesse in Hushai toward his friend 2 Sam. 16. verse 17. These generall notions as sparkles kindled in our hearts by the gift of Nature serue to set forth the difference betweene righteousnesse and vnrighteousnesse and to make men altogether without excuse Because when they knew God they glorified him not as God Rom. 1 20 21. Lastly not to vse in an vndoubtfull poynt vnnecessary proofes nor to prooue that the Sunne shineth at noone day Erâ—sâ— conciâ— which were to make a question of that which is without question euery man carrieth a witnes about him to wit his owne Conscience He that hath committed any sinne as blasphemy rebellion murther adultery fornication robbery and such like albeit he can so smother and conceale it that no man liuing know it or can accuse him of it yet oftentimes hee hath a greefe and griping in his Conscience and feeleth the very flashings of hell fire the which prooueth inuincibly that vse which now we vrge against all Atheists whatsoeuer that there is a God before whose iudgement seate hee must one day stand and answere for his fact and fault which hee hath so heynously committed Neyther let any say that this commeth thorough the guiltines of the Law shame of the world and feare of punishment for let them haue security giuen them from all Law a discharge from all reproach and freedome from all punishment yet a murtherer should neuer bee quyet his Conscience would euer beate and whip him trouble and torment him affright and follow him vp and down in all places and open his own mouth to betray and bewray himselfe For GOD hath many wayes to discouer most secret sins and most close dissembling
and then he learneth with great pleasure little paine for that which a man doth often he doth easily So is it with all Nouices and yong Schollers in the schoole of Christ when first they begin to be trees of righteousnesse set in the garden of God they meete with many hinderances and pull-backes they wrastle with many tentations and encounter with sundrie enemies but when they haue once practised the duties of the first and second Table and entred into the race of Religion they runne swiftly they obey God willingly and follow their calling cheerefully For now they practise all holy duties often and therefore doe them easily and willingly not grudgingly and vntowardly This Salomon teacheth Prou. 14 6. A scorner seeketh wisedome and findeth it not but knowledge is easie to him that will vnderstand And hence it is that Christ our Sauiour exhorteth vs Come vnto me all ye that are weary and heauy laden for I will ease you For my yoake is easy and my burthen light Math. 11 28. So the Apostle Iohn testifieth This is the loue of God that yee keepe his Commandements and his Commandements are not burthenous for all that is born of God ouer commeth this world and this is that victorie that hath ouercome this world euen our Faith 1 Iohn 5.3 4. They haue their transgressions of the law pardoned they haue Christs obedience in fulfilling the law imputed repentance from dead workes is wrought and effected in them All things saith Christ are possible to him that beleeueth Matth. 17 20 according to the saying of Paul Phil. 4 14 I am able to do all things through the help of Christ which strengthneth me Let vs do his wil cheerfully readily willingly For as God loueth a cheerefull giuer so hee loueth a cheerful seruant Let it be meat drink vnto vs to do the will of our heauenly Father and finish his worke appointed vnto vs. CHAP. XXIII 1 And Balaam saide to Balak Build me heere seuen Altars and prepare mee heere seuen Bullockes and seuen Rams 2 And Balak did as Balaam sayde and Balak and Balaam offered vpon euery Altar a Bullock and a Ramme 3 Then Balaam saide vnto Balak Stand by the burnt Offering and I will go if so be that the Lord will come and meete me and whatsoeuer he sheweth me I shall tell thee So he went foorth alone 4 And God met Balaam and he said vnto him I haue prepared seuen Altars and haue offered vpon euery Altar a Bullocke and a Ram. 5 And the Lord put an answer in Balaams mouth and saide Goe againe to Balak and say on this wise 6 So when hee returned vnto him Loe hee stood by his burnt-offering hee and all the Princes of Moab 7 Then he vttered his Parable and saide Balak the King of Moab hath brought me from Aram out of the Mountaines of the East saying Come curse Iacob for my sake come and detest Israel 8 How shall I curse where God hath not cursed Or how shall I detest where the Lord hath not detested 9 For from the top of the Rockes I did see him and from the Hils I did behold him Loe the people shall dwell by themselues and shall not be reckoned among the Nations 10 Who can tell the dust of Iacob and the number of the fourth part of Israel Let me die the death of the righteous and let my last end be like his 11 Then Balak saide vnto Balaam What hast thou done vnto me I tooke thee to curse mine enemies and behold thou hast blessed them altogether 12 And he answered and said Must not I take heed to speake that which the Lord hath put in my mouth IN the former Chapter wee haue heard the busie preparing and prouiding of an enchanter and sooth-sayer to weaken and bewitchthe people Now in this Chapter and the Chapter following we see his diuinations deliuered and his sorceries explained vnto vs. For Balaam being gotten and hyred with the wages of vnrighteousnesse he laboureth and sweateth by all meanes to waste and weaken the hoast of Israel but effecteth nothing against them verifying the saying of the wiseman Prou. 21 30. There is no counsell nor wisedome against God who scattereth the purposes and pollicies of the wicked 〈◊〉 diuision 〈◊〉 chapt In this Chapter obserue two principall points to wit two diuellish attempts to destroy the Israelites with Magicall enchantments Touching the first endeuour and practise we are to consider both the facts actions and then the yssue and euents thereof The first action is that Balaam as the master-workman in this businesse commandeth preparations to be made for his diuinations hee must haue seuen Altars builded seuen sacrifices prepared seuen Bullocks and seuen Rams offered seeking to please and appease GOD thereby and to draw him to fauour the Moabites to forsake the Israelites for he knew he could do nothing for the one and against the other vntill he had procured the God of the Israelites to depart from them But heere it is to be obserued that he dealeth wholly by odde numbers â—â—ede nuÌ„ 〈◊〉 of the 〈◊〉 of seâ—â— willing all to be done by seuens The number of seuen was alwayes accounted an holy and sacred number and religiously obserued euen from the Creation whereof the Gentiles marked sundry examples in Nature and in the worship of God Besides a certaine diuine force was imagined to be in the odde number and therefore the Sorcerers and Enchanters did for the most part deale with these vneuen numbers This we see in the Poet Virgil Eclog. 8. I twist for thee euen first of all thâ—se threds in number three In colour three fold differing and thrice about these Altars I draw thy liuely counterfeit God ioyes in number odde The like appeareth in another Poet Ouid. Meta. li. 7 14 Ter se conuertit Ter sumptis c. describing the practises of certaine witches as Medea Circe and others Hee bringeth one in speaking thus The Starres alonely faire and bright did in the Welkin shine To which she lifting vp her hands did thrice her selfe incline And thrice with water of the Brooke her haire besprinkled she And gasping thrice she opt her mouth and bowed downe her knee And afterward Loe thrice with Brimstone thrice with Fire and thrice with Water pure She purged Aesons aged corse that stept and slumbred sure The Altars being made as Balaam commanded the King and this Sooth-sayer offer thervpon to God For Nature taught that there is no accesse to God without a sacrifice as God from the beginning of the fall of man trained vp his people in the rudiments of the Law enioyned them this carnall seruice and these carnall ceremonies which now are ceased in asmuch as we haue the consummation and perfection of all in the all-sufficient sacrifice of Christ once offered vpon the Crosse who sitteth for euer at the right hand of God and with that one offering he hath consecrated for euer them that are
is added vnto it is the ioy of the seuerall parts and the multiplying of many members is matter of great reioycing to the whole body and cause of stirring of vs vp to the praise of God who quickeneth theÌ„ that are dead and maketh them to bee found that were lost In the naturall body found deformed or defectiue if sight were giuen to the blinde or hearing to the deafe or speech to the dumb if life or limb were restored where it was wanting 〈◊〉 3 7 8. 〈◊〉 â— 24. what great comfort would this bring what great reioycing would it worke So in the mysticall body of Christ when any part or when many parts are added as ornaments of the body and helping to accomplish the number of the elect let vs break foorth into ioy of heart and reioyce that wee haue part and fellowship in this company Thirdly let vs not measure the Church by Vse 3 our owne outward senses When Idolatry and open wickednesse when superstition cruell persecutions ouer-spread all as an vniuersall darknesse couering the earth let vs not suffer our selues to be deceiued nor iudge rashly of Gods people We thinke the Church oftentimes like to perish and to be rooted out of the earth but the foundation of God alwaies remaineth sure and hath this seale the Lord knoweth who are his Therefore the Apostle teacheth That the Lord hath not cast away his people Rom. 11 1 2 3 4 5. When Elias saw the Prophets of God killed and the Altars digged downe God said vnto him I haue reserued vnto my selfe seuen thousand men which haue not bowed their knee to Baal Euen so then at this present time there is a remnant according to the election of grace Wherefore let vs not iudge rashly of priuate persons whether they be in the number of the elect or not much lesse of whole Nations and kingdomes We say commonly he runneth farre that neuer returneth Paul was a persecuter of the Church 1 Tim 1 13 but Christ appearing vnto him made him a Preacher of the Gospel Manasseh was an Idolater a sorcerer and shedder of much innocent blood when hee sate in his Throne and kingdome but hee remembred God afterward in the dayes of his affliction 2 Chron. 33 12. Mary Magdalen who led a wicked life out of whom Christ cast seuen diuels Mark 16 9 had her sinnes forgiuen and loued him much of whom she had receiued so great mercy The theefe that all his life had runne astray Luc. 23.40 and hunted after the goods of other men was vpon the Crosse conuerted to the faith he abhoâ—red his former life confessed his sinnes craued pardon blamed his fellow and longed after the kingdome of God This the Apostle auoucheth concerning the Corinthians when he had taught That neither fornicaters nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God he addeth Such were some of you but yee are washed but yee are sanctified but ye are iustified in the Name of the Lord Iesus by the Spirit of our God 1 Cor. 6 9 10. So theÌ„ we must iudge nothing before the time vntill the Lord come who shall lighten things that are hidde in darknesse and make the counselles of the heart manifest 1 Cor. 4 5. and then shall euery man haue praise of GOD. And let vs not be daunted and dismayed at the great number of the wicked of Atheists Libertines Epicures Idolaters Hypocrites Scorners Blasphemers seeing there is an vniuersality of the elect and faithfull though few appeare to our senses as did to the eyes of Eliah who in heart soule ioyne with vs of whose prayers we are partakers Lastly seeing there are many elected vnto Vse 4 life and saluation let vs vse all meanes to draw others to faith in Christ and repentance from dead works Let vs exhort one another while it is called to day lest any be hardened through the deceitfulnesse of sinne Heb 3 13. Let vs prouoke to good workes and so much the more seeing the day of the Lord draweth neere Heb. 10 25. For what knowest thou O man whether thou shalt win thy brother The husbandman planteth and watereth 1 Cor. 3 7 he tilleth soweth and when he hath done he committeth the successe to God looking with patience for early and latter rayne So must all the Ministers of God which are his laborers preach in season and out of season diuide the word of truth aright and take all occasions to win soules to God And this is that vse which the Lord himselfe teacheth and prescribeth Acts 18 9 10. Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee for I haue much people in this City Where wee see that howsoeuer Paul found much opposition against him at Corinth some resisting and others blaspheming himselfe ready to depart yet the Lord appeareth vnto him and encourageth him to continue his labours with promise of a plentifull haruest a rich recompence of reward that hee should not labour in vaine but be the Minister of life vnto many This is the greatest comfort to the Ministers of God to turne many to righteousnesse This shall be our Crowne and glory in the great day of account when the cheefe Shepheard of the sheepe shall appeare Therefore the Apostle chargeth the man of God to be of a patient spirit gentle towards all men 2 Tim. 2 24 25. suffering the euill instructing them with meekenesse that are contrary minded prouing if God at any time will giue them repentance that they may acknowledge the truth and come to amendment out of the snare of the diuel of whom they are taken prisoners to do his will To conclude let vs remember the saying of the Apostles Iames chap. 5 19 20. Brethren if any of you haue erred from the truth and some man haue conuerted him let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sins Where the Apostle teacheth that so manie of vs as haue receyued any gifts at the handes of God it is our duty not onely to vse them to our owne comfort but to labour diligently to profit others that so we may gaine glorie and winne soules to God by furthering the saluation of our brethren It followeth in the Text. Let mee dye the death of the righteous In these wordes is contained the second part of the conclusion of this first prophesie which is Balaams demand and desire that after the end of this temporall and mortall life hee may rest with the Saints and obtaine the blessed estate reserued for them This had bene a good and godly prayer if it had not proceeded from an euill heart and beene stained with a wicked life This desire of his was not constant and followed vnto the end but
the Saduces Luke 20 27. Actes 23.8 which denyed the rising againe of the body and the subsisting of the soule after the separation For when Paul cryed out in the Councell I am accused of the hope and resurrection of the dead there was a dissention betweene the Pharisees and the Saduces for the Saduces say That there is no resurrection neyther Angel nor spirit but the Pharisies confesse both These Christ confuteth and conuinceth in the Gospel by the testimony of Moses I am the God of Abraham the God of Isaac and the God of Iacob God is not the God of the dead but of the liuing Matth. 22 32. Exodus 3 6. And if these heretickes and enemies of God would not for conscience sake yeelde to this truth and subscribe with heart and hand vnto it yet at least for the profit of it and the excellency aboue their beastly dotage about the mortality of the soule they should embrace it and cleaue vnto it For it is surer and safer to beleeue as the Church holdeth For if this opinion bee true that the soule is immortall It is morâ—ty leâ—â—ger to bâ— the soulâ— be immâ— then mâ— whosoeuer beleeueth it not in heart and confesseth it not with the mouth shall suffer eternall punishment and beare his condemnation If it should not be true which we speake onely by supposition the doctrine being most certaine there is no daunger after death to haue holden the immortality of the soule in the time of our life forasmuch as if the soule do not remaine it cannot be reproued of error nor punished for sinne Againe it is most honest and honorable to hold the dignity of our soule receyued of God and so to thinke reuerently and religiously of it resembling it to God the Angels not to debase and disgrace it making it like vnto the beasts and vnreasonable creatures Lastly it is better to beleeue the soules eternity as fitter to stirre vs vp to liue soberly righteously godlily in this present world and to deny vngodlinesse and worldly lusts to minde heauenly things that we may bee holy as our heauenly Father is holy For if we beleeue our selues to be immortall Math. 16 26 wee will haue a greater care of vertue a greater respect to the reward a greater conscience of Religion a greater feare of sin and of the punishment due to sin So then as there is greater verity so there is more safety security to hold the immortality of the soule against the erroneous opinions of all hereticks that haue desperately and damnably denyed the same to the decay of piety dishonor of God and vnto the vtter confusion of their owne soules Vse 2 Secondly acknowledge from hence a great difference betweene the soule of man and the soule of a beast Euery beast and liuing creature hath a kind of soule which perisheth with the body so that he which killeth the body of a beast destroyeth also the soule which ariseth from the mixture and temperature of the Elements But man was made after the image of God Gen. 1 26. according to his likenesse Eph. 4 24 to resemble him especially in his soule which is of an heauenly nature albeit not of the substance of God This difference and distinction Moses teacheth and obserueth Gen. 9 4 6. But the flesh with the life thereof I meane with the blood thereof shall ye not eate who so sheddeth mans blood by man shall his blood bee shed for in the image of God hath hee made man Where hee maketh an opposition betweene man and beast and between the soule of man and beast Man was made in his soule to resemble his Maker and Creator but the soule of a beast is in his blood And therefore God charging his people to abstain from eating of blood euen of cleane beasts vseth these two reasons Leuit. 17 11 14. First because theyr blood is the seate of the soule secondly God hath commanded it to be vsed in attonemeÌ„ts for sinne as a type and figure of the blood of Christ The soule of man is a substance the soule of a beast is an accident whose being is alwayes to be in another The soule of man is a spirit the soule of a beast is a quality arising of the matter of the body vanishing also with the body and hauing no beeing at all out of the body Thirdly see here a difference between the Vse 3 soule and the body of a man For as this truth teacheth a distinction betweene the soule of a man and the soule of a beast so it maketh a diuision betweene one part of man and the other Man consisteth of two parts of the bodie which is visible and of the soule which is inuisible The body dyeth and is laid in the graue for as it was taken out of the earth so it returneth to the earth againe But the soule as wee haue proued by diuers Scriptures and confirmed by strong reasons neuer dyeth or decayeth Therefore albeit we be taught in the Articles of our faith to beleeue the resurrection of the body yet wee are neuer taught to beleeue the resurrection of the soule For a rising vp presupposeth first a falling down The soul falleth not into the iawes of death nor goeth downe into the house of the graue This difference the wiseman teacheth Eccles. 12 7. Dust returneth vnto the earth as it was and the spirit returneth vnto God that gaue it The dwelling place of the body is the earth the habitation of the soule is with God The soule neuer dyeth nor decayeth nor sleepeth nor riseth againe but is a spirituall substance and inuisible hauing neyther flesh nor bones liuing and abiding for euer as wel out of the Tabernacle of the body as in the same But the body is an earthly and visible substance consisting of sensible parts neuer liuing nor breathing without the soule Wherefore these abide together as two the nearest and dearest friends reioycing together sorrowing together and alike affectioned one toward another yet the day of separation commeth and will come when a departure must be made of these two that cannot alway continue together the body must returne to the earth the soule must bee carryed vnto God the eternall Iudge who immediatly wil passe the sentence of life or death vpon the same Fourthly we must be careful to liue a godly Vse 4 and vpright life that when we shal goe the way of all flesh our soules may bee receyued vp into the heauenly habitations and bee carryed by the Angels into the glorious presence of God There is no man if he bee to stand before Princes and to come into the presence of great men but prepareth and maketh himself ready for that purpose When Ioseph was to appeare before Pharaoh Gen. 41 14. albeit he were called hastily and brought sodainly before him yet he shaued his head and changed his rayment How then ought our care to be increased and how ought we to work out our
because their Redeemer draweth nere So thē as Balaam wished that he might dye the death of the righteous and his last end might be like his so let vs all craue and desire of God that we may not dye the death of the vnrighteous nor our last end be like his Vse 6 Lastly let vs care for it more then for the body bestow more labot paines in adorning garnishing of it For what is the body what is this mortal life but a litle blast Stop his mouth hold his nostrils but a while what is he but a carkasse But the soule albeit it haue time of beginning yet shall neuer die or cease to be but remaineth eternall without an ending and shall neuer be extinguished It standeth vs thereupon in regard of the diuine nature of the soule and the excellency thereof aboue the body to imploy more time and to bestow more paines in beautifying the soule with heauenly graces then trimming attiring the body with outward ornaments For as the body hath his garnishings so hath the soule likewise her proper deckings And yet alas if we should enter into a suruey and examination of the deeds of men and marke what their behauiour is concerning their soul and compare it with the care they haue of their vile bodies and rotten carkasses we shall quickly perceiue and discerne that the prouision of the one destroyeth and swalloweth vp the preparation for the other Wee see how men toile and moile all their life long rising early watching long and late faring hardly labouring continually and sweating exceedingly to prouide for the body and for the belly the things of this life that must fade perish according as the Apostle saith 1. Cor. 6 13. Meates are ordained for the belly and the belly for meates but God shall destroy both it and them But the soule lyeth vnprouided and vnregarded of the greatest number they passe not greatly whether it sinke or swimme whether it starue or prosper whether it goe to hell or to heauen If a man or woman haue a small spot in their garment or a blemish in their face wee see how carefull they are to correct and amend it but if their soules lye full of sores and corruption full of boyles and blisters full of wounds and grieuous swellings they neuer regard it they haue no feeling of it they are neuer grieued at it or troubled with it Marke the practice and common behauiour of most persons on the Lords day which is the market day of the soule do they not bestow greater time moe houres in the day in trimming of the body prouiding for the belly then in the exercises of Religion Which ouermuch care of the body argueth a carelesnes for the soule Doth not this bewray our contempt of the food of our soules a lamentable loathing of the heauenly Manna of the word of God following after our worldly profit running madde after our vaine pleasures And yet these men if they were asked are not ashamed to say they take more care for their soules then for their bodies Wee see how farre men will trauaile what tedious iourneyes they will take to encrease their wealth if a litle famine pinch hungerbite them they wil compasse sea land wander farre neere to serue the body fill the belly If the care for the nourishment of thy soule were answerable to this diligence thou woldst not doubt for the euerlasting good of thy soule to take at least as great paines to prouide for the food of thy soule that endureth to eternall life For what shall it profite a man if he winne the whole world and then lose his own soule Or what shall a man giue for the recompence of his soule Mat. 16 26. First therefore seeke the kingdome of God and his righteousnesse c Math. 6 33. Verse 11. Then Balak said vnto Balaam What hast thou done vnto mee I tooke thee to curse mine enemies and behold thou hast blessed them altogether Hitherto we haue spoken of the prophecie which God constrained the false Prophet to vtter now let vs see the effect thereof We cannot be ignorant that the purpose both of Balak and Balaam was malicious and full of cruelty they looked for a glorious successe and euent of their labours but al their practices are defeated and disappointed Balak hoped through Balaam to preuaile against Israel he comforted himselfe in this wizard he carried him to an high mountain to see them hee said before him as we heard in the former chapter Numb 22.3 I know that hee whom thou blessest is blessed and he that thou cursest shal be cursed yet this hope is built vpon the sand or standeth in the ayre and fayleth him that trusteth in it From hence we learne Doctrine The hope of the wicked is vaine that the expectation hope and confidence of the wicked come to nothing in the end Albeit they comfort themselues in euil and promise to themselues an happy end yet the issue is vaine and the snare is broken Esau in the prophanenesse of his heart hauing sold his birthright promiseth to himselfe a golden day to recouer againe both blessing birth-right and therefore thought in his minde and vttered with his mouth Gen. 27 41. The dayes of mourning for my father will come shortly then wil I slay my brother Iacob But notwithstanding this diuelish drift and purpose of his the blessing tooke place and this hypocrite was disappointed The Canaanites comforted themselues in Sisera and promised themselues victory ouer the Israelites The mother of Sisera looked out of a window and cryed through the lattesse Iudg. 5 28 29 30. Why is his chariot so long a comming Why tarry the wheeles of his charriot They haue gotten and diuided the spoyle euery man hath a mayde or two Sisera hath a prey of diuers coloured garments a prey of sundry colours made of needle worke for the chiefe of the spoile See how the e-enemies of the Church glory and oftentimes triumph before the victory and putting on their armour boast as if they were putting it off This wee see in Rabshakeh rayling against the people of God and boasting in his owne strength Let not thy GOD deceiue thee in whom thou trustest saying 2 Kings 19 11. Ierusalem shall not be deliuered into the hand of the King of Ashur Hereunto commeth the saying of the Prophet Hosea Hosea 12 15. Ephraim is fed with the winde and followeth after the East winde hee encreaseth daylie lies and destruction Thus they flattered themselues with vain confidence and rested vpon deceitfull hope Thus likewise the Prophet bringeth in the enemies of Christ of the Church conspiring against God and encouraging one another in wickednesse Psal 2 3 4. Let vs breake their bands and cast their cords from vs but hee that dwelleth in the heauen shall laugh the Lord shall haue them in derision and breake them in pieces like a
must auoide all light gestures that may bring our Ministery into contempt Many vse in their teaching casting abroad of their armes knocking of the Pulpit lifting themselues vp and immediately sinking downe hemming in the throate rolling of the eyes rubbing of the browes nodding of the head stamping with the feete turning euery way with the body snuffing with their nose fidling with the fingers tuning with the voyce as if they were acting their part vpon the stage or as if they were Fencers playing their Prizes These and such like abuses wee must labour to reforme by vsing aduised deliberation in our selues obseruing what is comely or vncomely what is decent or defectiue in others The world is full of carpers and scoffers Many will sooner marke what behauiour is amisse in vs then what doctrine we deliuer or what is amisse in their owne liues When Iacob sell sicke of his sicknesse whereof he dyed hee gathered his sonnes together to giue them instruction before his death and not beeing able through weaknesse to stand on his feete he raised vp himselfe in his bed and leaned on his staffe that he might shew reuerence vnto the word that he pronounced Gen. 47 31 and 49 33. The like we see in Dauid hee stood vpon his feet to giue honour to the word 2 Chron. 2. To conclude this point as we haue occasions offered vnto vs to speake of God of his iudgments or mercies of sinne against God of the calamities of others we must alwayes remember to speake of the person of God with reuerence of the iudgements of God with feare of the promises of God and comforts of his word with cheerefulnesse of sinne against God with hatred and detestation of other mens miseries with feeling and compassion Thus we shall become most profitable Teachers and thus we shall bee as wise Scribes taught vnto the kingdome of heauen which bring foorth out of their treasure things both new and old Math. 13 52. Lastly we learne from hence not to forsake Vse 5 the exercises of religion for the wickednesse or vnworthinesse of the Ministers Who was it that prophesied in the Name of God in this place was it not Balaam a leud liuer a cursed Idolater a diuellish Sorcerer And yet Balak is commanded to rise vp out of his throne to hearken vnto him with al attention It standeth vs vpon more to regard the matter then the speaker and to marke what is deliuered then the person that doth deliuer it The Pharisies in the dayes of Christ were leud liuers and many of them of other Tribes then of Leui 〈◊〉 3 2 3. yet so long as they sate in Moses chayre the Disciples are commanded to heare them and to obserue whatsoeuer they commanded We must discerne and distinguish the life of the Ministers from their Doctrine As we are not to receiue their doctrine for their good life so we are not to reiect it for their euil life Therfore the Apostle saith Some preach Christ through enuy and strife and some also of good will What then Yet Christ is preached all manner waies whether it be vnder a pretence or sincerely I therein reioyce yea and will reioyce Phil. 1 15 18. Although he were sorry that the Gospel was preached by such men yet he was glad it was preached This serueth to reproue those that will not heare scandalous Ministers nor receiue the Sacraments at the hands of ignorant Ministers Who haue itching eares and after their owne lusts get them an heape of Teachers 2. Tim. 4 3. Who are euer learning and are neuer able to come to the acknowledging of the truth 2. Tim. 3 7. Euill Ministers of corrupt life may deliuer the good things of God So long as they preach the word of God truely and administer the sacraments sincerely according to the ordinance of Christ the wickednesse of their persons cleaueth to themselues If a Prince should send vs a message or offer vs some present by the hands of some messenger that were an euill man would we reiect them for the fault of the person or accept them as the fauour of the Prince So should it be with vs when Gods word is preached and his sacraments administred we must hearken what it is that is preached consider what it is that is deliuered If it be of God we cannot refuse it lest wee be found contemners of his ordinances The people of Israel abhorred the sacrifices of God 1 Sam. 3 11. for the prophane life of the Priests but iudgement is denounced against them for their contempt Verse 19. God is not as man that hee should lye neither as the sonne of man that he should repent c. Hitherto we haue spoken of the entrance of this second Prophesie now we come to the Prophesie it selfe Hitherto in the nature of God is described and expressed vnto vs that he is constant in his mercifull promises toward his Church with whom is no variablenesse nor shadow of turning This is one of the names and essentiall properties of God whereby he is knowne to be God who is vnchangeably good vnchangeably holy vnchangeably iust and mercifull and is found firme and faithfull in all his promises Against this it may be obiected Obiect that he is oftentimes saide in the Scriptures to haue repented as Gen. 6 6 7. 1 Sam. 15 11. Ionah 3 9. How then can God be saide to be immutable vnchangeable I answer Answer the Scripture speaketh of God two wayes sometimes properly and then he is saide to be vnchangeable no variablenesse to be in him and that he cannot repent as 1 Sam. 15. The strength of Israel will not lie nor repent for he is not a man that hee should repent Sometimes vnproperly and figuratiuely for our capacity and because of our weaknesse not otherwise beeing able to conceiue of the high things of God Hence it is that we reade of the eyes eares hands armes the heart of God and such like Not that these parts and members are in God who is a Spirit inuisible and infinite But because wee cannot vnderstand how one should see without eyes or heare without eares or shew strength without armes these parts are giuen to God to teach vs that he seeth all things he heareth all thâ—ngs hee worketh all things in Heauen and earth as pleaseth him Thus is God set sometime before vs as it were turned and transfigured into our nature and as one said Hee hath not these things by nature but by effect Bern. in serm 4 super Cant. The change is not in GOD but in his worke Repentance in him is no perturbation or griefe he knoweth all things and is ignorant of nothing When he is said to repent that he made man the meaning is he determined to destroy him whom before hee had created When hee is saide to repent of making Saul King the meaning is he determined to take the kingdome from him to whom before he had assigned it and whom he caused
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
giueth in this respect Be not thou afraide when one is made rich and when the glory of his house is increased for he shall take nothing away when he dyeth neither shall his pompe descend after him Psal 49 16 thogh he should come to the age of his fathers and liue as long as the most aged yet this life must haue an end Thus doth our Sauiour set foorth the vaine confidence of the rich man flattring his owne soule glorying in his goods liuing in all delight taking his pastime and promising to himselfe a long life O foole this night will they fetch away thy soule from thee Luke 12 20. But he that resteth vpon God is sure to build vpon a sure rocke that in all stormes and tempests shall stand vnmoueable This meditation will stay our faith and comfort our hope when we see the great plottings and wonderfull confidence of wicked men For why should wee feare such enemies or bee dismayed either in regard of our distressed weake estate or in respect of that flourishing estate of others as though we were in danger to be ouercome They rest on lying vanities and therefore woe vnto them This serueth to terrifie them to consider the slippery ground whereon they stand and the deceitfull foundation whereon they build for whilst they determine to conspire against other they confound themselues whilst they compasse to destroy the Church they deceiue themselues whilst they promise to themselues to worke out great matters they are vtterly disappointed of their purposes and whilst they shew theÌ„selues to be enemies to Gods people God manifesteth himselfe to be an enemy vnto theÌ„ Vse 5 Lastly seeing all euill inuentions and deuices of the diuell are disappointed let vs not stand in feare of any attempts made against vs by his imps instruments The enemies of the Church had hyred a sorcerer and coniurer to waste and weaken them yet wee see his enchantments and diuinations are defeated and come to nothing Heereby we learne what to thinke of witchcraft and sorcery and of sorcerers and witches of whom worldly and carnall men voyde of true godlinesse the true feare of Gods Name do stand so much in feare of Thus it appeareth to be a simple distinction of the more simple people making some to be good witches and some to be euil witches not onely because all witchcraft is wicked the inuention of the diuell but because such as they account the best are bad yea the worst of all drawing the people from God causing them to runne a whoring after the diuel For as well they may make some good diuels and some euil diuels as some prattle of white diuels and blacke diuels as make some witches good others euil whereas al sorcery vnder what colour pretence soeuer it be vsed is abhominable in the sight of God and all sorcerers howsoeuer they be esteemed of in the world are hated and abhorred of him True it is the common sort of carnall men and of the ignorant multitude imagine them to be the very plagues of the earth that they destroy mens goods torment their bodies take away their liues lame their cattle bring all calamity vpon them that none can be in safety so long as they remaine Hence it is that men stand in feare of them are afraid to displease theÌ„ they dare not deny them any thing they are as carefull to please them as to please their parents And yet if we aright consider of the matter we shal find that they are more afraid of them then hurt by them The holy Scripture hath deliuered full and perfect doctrine what to hold concerning witches It teacheth that there are witches and that they should not be suffered to liue but be put to death Deut. 18 10 11. But we must obserue mark for what causes crimes they are to be taken away froÌ„ the earth not because they raise tempests in the ayre or hurt corne on the ground fruit on the trees not because they send their spirits to make men lame to kill their children to destroy their cattle they are neuer charged with those things and among all those that haue bene plagued and tormented by euil spirits the Holy Ghost neuer layeth it vpon witches The reasons why they should be put to death are because they haue a league and familiarity with diuels which are the enemies of God and because they seduce the people and draw them into errour to runne after diuels and diuellish practices We must know that al affliction laide vpon our bodies our goods children is of God Amos 3 6. His prouidence ruleth all so that not a sparrow falleth to the ground without the wil of our heauenly Father Our sins prouoke him to chastice afflict vs. God giueth the diuell leaue to correct and scourge vs for out sins When hee hath obtained leaue of GOD hee coueteth to doe it in such sort as may further his kingdome and draw the world into errour When hee hath receiued power to afflict men and beasts with bodily harmes he will do it by and by but he is cunning and crafty hee will doe it to his most gaine and aduantage Hee could doe it and would doe it without witches and sorcerers yet hee vseth them to set a colour and a couer vpon his matters For vsing them as his instruments hee bringeth them to beleeue that they doe many harmes sent by him and they confesse so much sometimes whereas indeed they are deceiued themselues and doe deceiue others And from hence proceede and issue sundry abominations The people are set on worke how to deuise to be safe against the witch then there is running to wizards to learne to withstand his fury to expell his spirit to outwitch and ouercome her familiar he procureth many to vse wicked blasphemous charmes to abuse the blessed name of God and to prophane and pollute his most sacred word heereby the innocent are oftentimes accused and innocent blood is shedde which procureth the wrath of God against the Land Al these mischiefes that are wroght are set abroach by such as are called cunning men and cunning women they are thought to do much good and to helpe many people but of all other they doe greatest harme in seducing the people â—xod 22.18 ought to dye the death Such witches as haue familiar spirits are thought to do harme to mankinde and to beasts and do not because the diuell at the appointment of God executeth it and he beareth many in hand that hee doth it at the request and instigation of the witch but these which seeme in outward appearance to doe good do harme indeed leading men into the depth of sinne and drowning men deeper in condemnation But we must learne and allow these principles â—â—â—es to be â—â—â—â—ued touâ—â—ng witchâ—â—â—â— setting downe the vanity of this Science First there is no more hurt done nor no lesse hurt done then would be
number of all the faithfull that shall possesse the inheritance of the kingdome of heauen prepared for them before the beginning of the world He knoweth who are his 2 Tim. 2 19 because all theyr names are written in heauen Lu. 10 20. The contents and diuision of this chap. In this Chapter obserue three things First the numbring of the Israelites which were fit for warre Secondly the commandement of God touching the diuiding of the Land of Canaan among them Thirdly the numbring of the Leuites who were appointed for the sacred warfare that is to serue the Lord in the Tabernacle In the numbring of the people fit to beare armes we may see the commandement of God and the execution of the commandement The commandement is amplified by the time by the persons that were to number them and by the persons that were to bee numbred and that by their age and ability to go to warre The time of this numbring is said to be after the plague which the learned Iunius vnderstandeth of the plagues mentioned in the 14. chap. whereby God threatened to consume all of them in the Wildernesse by little and little now some and then others according to their manifold deseruings prouocations But this exposition seemeth to mee both to be forced and farre fet and from the purpose First because the Article heere prefixed hath relation rather to one certaine iudgement of God brought vpon them at one certaine time whereas that threatning was executed at diuers and sundry times by the space almost of forty yeares Secondly by the name of plague a violent death sent froÌ„ God is betokened as for example when a man dyeth suddenly being smitten by some Angel but the former commination doth not specifie any one iudgement of that sort but without any limitation doth generally denounce a consuming of them which might bee done by naturall death Lastly they to whom that threatning is directed perished not with one plague nor after one manner nor at one time but with diuers iudgements in diuers manners and at diuers times Wherefore we must rather vnderstaÌ„d in this place that plague which is mentioned in the former chapter where foure and twenty thousand dyed for their idolatry and whoredome with the daughters of Moab 1 Cor. 10. The execution of the commandement consisteth of three points being amplified by a declaration of the place where this numbring was made by a comparison of the like example verse 4 and lastly by a particular description of euery Tribe numbred and their families the Tribe of Leui excepted Where obserue that in this rehearsall and enumeration of euery Tribe there is great difference from the former numbring when they came out of Egypt which will appeare by these particular comparisons set before vs. 1. Reuben before 46500. now 43730. 2. Simeon before 59300. now 22200. 3. Gad. before 45650. now 40500. 4. Iudah before 74600. now 76500. 5. Issachar before 54400. now 64300. 6. Zebulun before 57400. now 60500. 7. Manasseh before 32200. now 52700. 8. Ephraim before 40500. now 32500. 9. Beniamin before 35400. now 45600. 10. Dan before 62700. now 64400. 11. Asher before 41500. now 53400. 12. Naphtali before 53400. now 45400. Heere is the same order obserued which we saw before obserued in all which we are to marke that many do now exceed the former account arising to many moe in this latter computation then in the former notwithstanding the many thousands that were weeded out of the hoste of GOD as noysome plants cut vp and cast into the fire and none of the Tribes continued in one stay to teach vs to make our cheefest reckoning of that place where shall be no change any more but we shall be like to the Angels that are in heauen Verse 7 9. These are the families of the Reubenites c. This is that Dathan and Abiram c. who stroue against Moses The history of these seditious persons infecting many others with the leauen of their pride and ambition and carrying them into the pit of destruction with themselues is particularly remembred before chapter 16. They were indeed famous in regard of their places and persons but they become infamous and ignominious by theyr sinne and punishment Obserue from hence Doctrine Sin maketh places peâ—sons infamoâ— That irreligion prophanenesse and impiety make men to be reprochful Of what account and estimation soeuer they are be they neuer so rich high noble renowned in the world how famous and excellent soeuer Countries and Cities be yet this is certaine that sin maketh all places and persons infamous and dishonourable and iustly and worthily powreth disgrace and contempt vpon them as it appeareth afterward in this chap. verse 61 and elsewhere Deut. chapter 29 verses 23 24 25. 1 Kings chapter 9 verses 8 9. Ier. chapter 22 verses 8 9. Wee see this farther in many examples Caine is noted and marked of God for his execrable parricide vnto all posterity Gen. 4 15. The like we might say of Ahaz of whom mention is made to his shame and dishonour that all the glory of his throne the title of a king and the honour of Maiesty is not able to hide and couer the blot and stayne of his offences and therefore the Scripture saith of him This is Ahaz 2 Chron. 28 22. Ieroboam is often saide to haue made Israel to sinne 1 Kings 15 30. Iudas that betrayed his Master is called The childe of perdition Ioh. 17 and is as it were burnt in the shoulder with the letter R and marked out for a reprobate and left vpon record to be a diuell Iohn 6 70. that al which heare of it might feare learne to hate his sinnes So doth the Apostle set downe the names of sundry others that made shipwracke of faith and of a good conscience 1. Tim. 1 15. and 2 Tim. 2 17. 2 Thess 3 14. Heb. 12 16. the prophanenesse also of Esau is remembred The reasons follow First because piety and Reason 1 religion is the honour glory of a kingdome or Commonwealth The dignity of any place is the holines of the people that are in it Mat. 2.6 compared with Mic. 5 2. So Moses telleth Israel that if they keepe the statutes of God and do them this should be their wisedome and vnderstanding in the sight of the Nations which should heare these statutes and say Surely this great Nation is a wise and vnderstanding people Deut. 4 6. So then all honour and glory standeth in yeelding obedience to Goâ— Secondly sinne is a most foule and filthy thing in the sight of God Reuelat. 3 18 and 16 15. Lam. 1 9. and therefore it is compared to an vncleane cloth spotted with the flesh Esay ch 64 verse 6. Iude verse 23. and to the blood of pollution Ezek. chap. 16 6 9 22 and to a dead carrion in a Toombe Math. 23 27 28. Thirdly sinne bringeth vs out of loue with God and consequently bringeth the hatred of
yet shall their sinnes dye with theyr persons and be remembred no more whensoeuer the sonne forsaketh those their wicked wayes No man therefore must cast them in the teeth or vpbraid any beleeuer with the sinnes of his vnbeleeuing parents If a man come of Turkish or Heathenish parents that neuer beleeued in Christ nor acknowledged the true God yet God will accept of those that forsake this infidelity and impiety who therfore are we that we should vpbraid them with the blots and infirmities of their fathers For as the godlynesse of the father shall nothing helpe the vngodly childe but the soule that sinneth shall die the death Ezek 18 20 so the vngodlinesse of the father shall nothing hurt the godly because he renounceth it and hateth it as an enemy The practise therefore of those is euill that lade and burthen with cart-loads of reproaches those that are not to be touched in their owne persons because of the vices and sins of their parents Vse 4 Lastly we must learne that it shall on the other side be no honor credite comfort or commendation to descend from godly and worthy Ancestors if we degenerate from theÌ„ as a base and bastard brood Ezek. 18 10 13. It is the manner of many to stand much vpon their pedigree which the very heathen derided as great vanity and accounted nothing indeede their own which themselues had not done for what hath a coward to do to glory in the valour of his Fathers And they made choise rather to descend of vnnoble Parents Ouid. metam lib. 13. so themselues were noble and renowned thorough vertue then to come of worthy Progenitors Iâ—uenal Saty. 8 and themselues to grow base degenerate out of kinde This did the Prophet tell Iehoiachim Ier. 22 15 16. Did not thy father eate and drinke and do iustice iudgement and then it was well with him he iudged the cause of the poore c but thine eyes and thy heart are not but for thy couetousnes and to shedde innocent blood and for oppression and violence to doe it Hence it is that Iohn the Baptist telleth the Iewes that they should not boast of theyr progenitors to say They had Abraham to their Father Mat. 3 8 9. They gloried much in this carnall priuiledge and thought the whol seed of Abraham by generation of the flesh to bee within the couenant of grace and should bee partakers of saluation and in a proud conceit of this external glory grew to contemne the Gentiles as a people forsaken of God But there is an Israelite in the couenant and an Israelite out of the couenant as there is a Iew that is outward and a Iew that is inward Rom. 2 29. 4 16 as there is an election that is generall and an election more speciall taken out of that generall There are sonnes of Abraham according to the flesh Rom. 4 16. and there are heyres of the faith of Abraham as the Lord himselfe saieth Mal. 1 2. Is not Esau Iacobs brothâ—â— Yet I haue hated Esau and loued Iacob Wherefore when the Pharisies said Wee haue Abraham to our father Christ answered If ye were the children of Abraham ye would do the works of Abraham but now ye are of your father the diuel Iohn 8 39 44. Let no man therefore reioyce in the flesh neither stand vpon the gifts giuen vnto others as it were to decke himselfe with the feathers of other birds Paul the Apostle of the Gentiles sheweth that hee might haue confidence in the flesh and if any other man thinketh that he hath whereof he might trust in the flesh he had cause much more hee was circumcised the eight day he was of the stock of Israel and of the Tribe of Beniamin he was an Hebrew of the Hebrewes and as touching the law a Pharisie Yet what things soeuer might be gaine vnto him the same hee counted losse for Christs sake yea as dung that he might winne him Phil. 3 7 8. Let euery one therefore labour to haue grace in his owne heart knowing That the iust shall liue by his owne faith Hab. 2 4. forasmuch as the faith of the father cannot profit the child that is without faith 12 The sonnes of Simeon after their families of Nemuel the family of the Nemuelites c. 13 Of Zerah the family of the Zarhites c. 14 These are the families of the Simeonites twenty and two thousand and two hundred In the description of this Tribe we are to consider the small number and little company in comparison of the other Tribes and of themselues also compared with the former summe For whereas before they were 59300 they are now onely as wee see 22200. If any aske what may bee the cause of this great abatement Obiection that there were so many before now fallen to be so few Answ The reason is to bee taken out of the last history remembred in the former chapter to wit that one of the Princes of the Tribe of Simeon being accompanied with many others of that Tribe and backed and countenanced with them committed a most shamefull and shamelesse acte before his brethren and brought a Midianitish harlot into the hoast in the sight of Moses yea he was no doubt a moouer and perswader of others to commit the like wickednesse whereby it came to passe that the greatest number of this Tribe perished with him in that greeuous plague For it was reason that as they did partake with him in the Whoredome so they should communicate together in the punishment Hereupon it fell out that whereas all the other Tribes in a manner surmounted the former account or at least equalled the same this fayled much of the former summe This is to be noted of vs in this place seruing as a good commentary and exposition of the words of Moses Deut. 32 6. where Simeon is wholly left out Doctrine It is hard to forsake society with wicked men wheÌ„ we are once entred into it This teacheth vs that it is a very hard thing to auoyd shun and breake off our society with wicked men when once we are entred into it but we follow and pursue it with greedinesse till we be punished together with them It is hard to bee kept from contracting friendship and fellowship with them they are cunning to insinuate theÌ„selues and if they be not called to vs they will call themselues and if they be not bidden they are as shamelesse guesse they wil inuite them selues If at any time they be thrust out of our company they will seeke to enter againe and if the doore be barred against them they wil winde in themselues like the Theefe at the window rather then they will stand without that is they will take all occasions to force themselues vpon vs. And if we finde it hard not to contract it we shall finde it much harder to breake it off being once contracted doubtlesse neuer harder then in these dayes of sinne wherein
more ease but rather the lesse ease the more torment because of the multitudes and thousands of them so on the earth there are many desperate sinners yet when once iudgement commeth they cannot by any meanes ease one another who shall not bee able to helpe themselues and therfore it is one of the vainest things in the world for any man to deceiue himselfe by following the corruption of the times and by dooing as the greatest part of people doe Be it that no extraordinary iudgement come vpon vs generally or particularly yet when wee must dye the common death of all men and bee visited after the common visitation of all flesh Satan shall come charge vs for our sins what comfort can this minister vnto vs at that houre to alledge for our selues that we haue done as the multitude did haue walked with them in the way that leadeth to destruction And be it further granted that we feel no check of conscience or tentation of Satan but end our dayes in peace as one that quietly falleth asleepe yet when we come to stand before the seate of God where euery man shall beare his owne burden and receiue according to his owne workes Rom. 2 6. 2. Cor. 5 10 what comfort or confidence can this giue vs to plead for our selues and say O we haue followed the multitude Let no man therefore dally with himselfe so delude his owne soule for this must come to passe we must all dy and appeare before the iudgement seate of Christ that euery man may receiue the things done in his body when the heauens shall passe away as a scroule and the elements melt with heat Be it some generall plague donot come before in this life or some particular iudgment do not seaze vpon vs yet in the end we cannot escape when euery one must answere for himselfe in his owne person CHAP. XXVII 1. THen came the daughters of Zelophehad the sonne of Hepher the sonne of Gilead the sonne of Machir the sonne of Manasseh of the families of Manasseh the son of Ioseph these are names of his daughters Mahlah Noah and Hoglagh and Milcah and Tirzah 2 And they stood before Moses and before Eleazar the Priest c THe former Chapter hath opened vnto vs the order to bee obserued in the diuision of the land that the greater tribe should haue the greater share and portion in the land the lesser a lesser portion therby to giue contentment satisfaction to euery one this was to bee done by lot to take away contention which often ariseth in like cases vpon like occasions as we see when some commons or wasteground commeth to bee enclosed one thinketh his fellow hath too much another thinketh himselfe hath too litle one wil haue his part lye in such a place another thinketh that parcell the fittest morsell for himselfe The diuision of this Chapter In this chapter obserue two things first touching the persons that should enioy the inheritance and of the right of succession secondly touching the designing and deputing of Ioshua the seruant of Moses to be his successour to be set ouer the people to conduct them vnto the land to fight the battels of the Lord and to giue to euery tribe his proper inheritance Concerning the first point to wit what persons should haue inheritance consider two things the occasion of a question and controuersie heere arising and the deciding and determining heereof without any farther doubt or contradiction by the sentence of God himself The occasion fel out in this maner When the families of the tribe of Manasseh came amoÌ„g the other tribes to bee numbred fiue sisters all the daughters of Zelophehad came likewise in their order hoping to receiue as the rest did and thinking themselues as capable as any but because their father was already dead and left no heyres males behind him some of their Tribe would haue put them by theyr inheritance that themselues might obtaine the more not regarding what they gained by the losse of others A common euill of the world a common practise of worldly men These women being left fatherlesse comfortlesse and friendlesse exposed therefore to iniuries and like to be ouerborne finding few or none to stand for them and to take their part complained to Moses and to the rest of the Princes heads of the people which is the lawfull remedy left vnto vs in all wrongs whatsoeuer They do plainely declare the truth of their cause the equity of their request that they were Israelites of the seed of Abraham of the Tribe of Manasseh whose father dyed in the wildernesse not in the rebellion and conspiracy of Korah Numb 16 whose companies were worthily destroyed and disinherited neyther yet perished he in any murmuring of the people neyther for any publike and notorious offence committed against God but dyed a naturall death when his time was come as all men must dye inasmuch as all haue sinned Rom. 5 and therefore they shew that their kindred their flesh and their bones had no iust cause to exclude theÌ„ from such inheritance as their father should haue had if he had bin aliue But of this more afterward both of the yssue of their request the deciding of this question The daughters of Zelophehad stood before Moses and Eleazar and before the Princes c. These women after the decease of their father were left as we say to the wide world and were like to sustaine great wrong to the preiudice both of their father and of themselues and their posterity and of the whole Tribe when one family was like to perish in Israel Heere we see The fatherles do lye open to wrongs iniuries that aboue all other such as are left destitute of protection as the fatherlesse the widow the stranger the poore and such like lye open to receyue wrongs and iniuries Such whose forlorne distressed estate ought to moue speciall pitty and commiseration euen they are least regarded and releeued Zac. 7 10. Iob 31 21. Hence it is that God promiseth to take care of them and to protect theÌ„ and to punish their oppressors Exod. 22 22 23 24. A great comfort to all that are in distresse to consider that God is on their side he will be a father to the fatherlesse and an husband to the widow These daughters of Zelophehad appeale to the Magistrate they do not side themselues with others to make a commotion as turbulent spirits vse to doe but they go to Moses as supreme and to the Princes vnder him Doctrine We are to go to the Magistrate â—o redresse our wrongs Wherby we learne that in al wrongs and iniuries we must go to the Magistrate and seek helpe of him we must make our causes knowne to him and seeke remedy and redresse at his hands This hath bene the practise of Gods seruants from time to time Heereunto commeth the Parable of the wise woman
others euen in priuate houses and families The Law of God and man allow not nay they condemne the common practice of brawling fighting quarrelling or challenging one of another into the field for priuate and personall wrongs whereby the seedes of murther and shedding of blood are sowne which soone grow vp to ripenesse and perfection and yeelde a dolefull haruest of sorrow and repentance when it is too late if they bee not weeded out of the heart betimes Whosoeuer shall thinke it a disgrace to refuse such challenges let them also thinke it a disgrace to walke in the wayes of God and to obey the good Edicts of Princes and the wholesome lawes of the Commonwealth It is the greatest grace that can be to yeeld obedience to God and contrariwise it is no credite to sinne against him to saue and salue vp a supposed honour and reputation among men It is the duty therefore of all that liue in priuate societies when they haue hard or wrong measure offered vnto them to go to their fathers or masters for they are Magistrates in the house and are within their owne doores as Kings to rule and Officers to gouerne and no man ought to reuenge his owne cause and quarrel he is as a Marshal to right euery mans cause that is vnder his roofe and to maintaine their credite and reputation The causes of these duels are euill Zedegin loc commun pag. 457. sometimes pride vain-glory sometimes couetousnesse and greedinesse of gaine and the cause of all these causes the diuell himselfe who was a murtherer from the beginning The effects thereof are no better for they cause deadly feudes breed hatred neuer to be appeased nourish contention and confusion hinder prayer and holy exercises of Religion shed mans blood made in the Image of God and bring downe the vengeance of God vpon our owne heads For how often doe such quarrels beginne with brawling and end in blood which once being spilled cannot be gathered vp Let all such therefore as eyther challenge or accept of challenges consider this point that hee which killeth maketh himselfe guilty of execrable murther before God and the blood so shed cryeth as it were with a loud voyce against him to heauen and neuer ceaseth till it hath called downe vengeance and touching him that is killed let him know that he is no better then one of the martyrs of the diuell For as God hath his Martyrs that dye in his cause What we are to thinke of Duellists so the diuell also hath his martyrs that dye in his cause and such as shed their blood are the diuels executioners and no better We can hold no other opinion either of the one or of the other neyther of him that killeth nor of him that is killed whatsoeuer they thinke of themselues and therefore let them looke to it that are so prodigall of their liues or of the liues of others 3 Our father dyed in the wildernesse and he was not in the company of them that gathered themselues together against the Lord in the company of Korah but dyed in his owne sinne and had no sonnes 4 Why should the name of our father be done away from among his family because hee hath c. 5 And Moses brought their cause before the Lord. The plea of the daughters oâ— Zelophehad In these words the daughters of Zelophehad plead their own cause to haue their part in the diuision of the land not to be shut out from their inheritance The plea is good and well grounded and they vse sundry reasons of no small importance First because their father dyed in the wildernesse in his iourney toward the land of Canaan and therefore the same inheritance that was due vnto him being aliue should not be denyed to his issue being dead For seeing hee died in the way before any of the Israelites could take possession of the land of promise hee could leaue to his daughters nothing but the promise of GOD and a liuely faith appprehending the same which no doubt was truly grafted in them or else they would neuer haue beene so earnest in this matter but haue let it alone till the conquest of the land and the displanting of the Canaanites They plead that he was not partaker with Korah in his conspiracy but dyed in his owne sinne that is as all other men do and must do that are sinners forasmuch as the wages of sinne is death Rom. 6 27. Now vnder this conspiracy of Korah heere expressed we must vnderstand all other mutinies of the same nature that he ioyned not with any in their rebellions neyther was partaker with any seditious persons whereby hee should deserue to be excluded from his possession of the land If any aske Obiect why this conspiracy of Korah is named and singled out aboue any of the rest of the murmurings which were many and of many I answere first because this was late and yet fresh in remembrance Secondly Answer it was more eminent then any of the rest and as it were swallowed vp the memory of all the former Thirdly because it seemeth hee died at the same time that Korahs treachery brake out and therefore hee might more easily bee thought to bee destroyed with them But though he dyed at the same time yet he died not of the same crime as likewise it fell out that Methushelah died immediatly before the flood it might be after it began to raine vpon the face of the earth but was not swept away with the flood And heere it is not to be forgotten that some of the Hebrewes as also we noted before chap. 15 21 are of opinion that this Zelophehad was the man that gathered stickes vpon the Sabbath day others thinke Vatabl aâ—â—â—â— in hunc locum that he was one of them that died by the biting stinging of the fiery serpents chap. 21 6. But the purpose of his daughters was to bring to their remembrance that their father had committed no act whereby his issue should bee denyed or debarred of their inheritance because he died a naturall death and went the way of all flesh and when he had serued his time was gathered to his fathers An other reason is because he left behind him no sons or heires males of his body lawfully begotten whereby it might and would come to passe that the name of a family in Israel should perish if no portion of the inheritance were assigned to his daughters In al this plea we may perceiue in them a notable example of honouring parents in that they are careful that the Name of their father should not be buried in perpetuall forgetfulnes but bee honourably remembred preserued which all ought to follow Likewise an example of faith beleeuing the promise of God for except they had assured their hearts that God would performe his promise and make good the wordes of his owne mouth spoken to Abraham Isaac and Iacob they would neuer haue made such
earnest suite that they might bee heires also of that land by right of succession in which as yet they had not the bredth of a foot and therefore the Apostle teacheth that faith is the substance of things hoped for and the euidence of things not seene Heb. 11.1 Thirdly Doctrine We may make our selues guilty of other mens sinnes we see that we may be made partakers of other mens sinnes and therefore we heard before that the people were commanded to depart from the tents of Korah and his partisans lest they should bee defiled by the euils of those euill men Tit. 3 10 11 2 Cor. 6 7. 1 Tim. 5.22 This may bee done many wayes somtimes by counsel and perswasion and thus was Achitophel guilty of the rebellion of Absolon against his father 2. Sam. 16 and Balaam of the whoredome of the Israelites because they committed fornication with the daughters of Moab by his counsel Numb 31 sometimes by commandement as Herod the great sent forth and slew all the male children that were in Bethlehem Math. 2 16 and so did Herod Antipas behead Iohn Baptist in prison Math. 14 22 thus was Dauid guilty of the death of Vriah his faithfull seruant and is therfore himselfe charged to haue killed him with the sword of the Ammonites 2. Sam. 12 sometimes by consent and so was Saul guilty of the martyr Stephens death because he consented to his death Act. 9 1 and they that sate in iudgment to condemne Christ to whō Ioseph of Arimathea would not consent and therfore cleared himselfe from his blood which otherwise he could not haue done Luke 23.51 sometimes by flattery as those that call euill good and good euill Esay 5 such are the ministers that sow soft cushens vnder euery elbow Ezek. 13 and such people as would haue the Prophets to prophesie flattering words vnto them Esay 30 sometimes by receiuing as they that take and lay vp stollen goods or buy them of those that haue stolen them these are as bad if not worse then the theeues themselues and to be punished as they are likewise they that receiue false tales to the hurt of their brethren though they doe not first deuise them Leuit. 19 16 sometimes by partaking with theeues and sharing with them as Prou. 1 they tooke part of that which was stollen sometimes by defending those that haue done euill and iustifying them in their vngodlinesse Rom. 1 sometimes it may bee done by holding our peace and saying nothing at all when we may speake and cleare a matter so is hee a false witnes that will not speake in the cause of the dumbe as well as he that vttereth an vntruth thus also is the watchman guilty that should giue warning and blow the trumpet but becommeth as the dumbe dogge that cannot barke Esay 56 10. Lastly by not resisting or withstanding when we are able Psal 82 4. If God giue vs power we make our selues weake the euill that we suffer shall be required of vs. Likewise in the example of Moses we learne to haue recourse to GOD in all matters of doubt we must not runne on vpon an head but go into the Sanctuary and aske counsell of the Lord. Doctrine Sinne is the cause of death and al misery Lastly obserue that sinne is the true cause of death mortality corruption and all the misery that hath taken hold of all mankinde when sinne entred then entred all plagues and iudgements in this life and after this life Gen. 2 17 3.19 1. Cor. 15 21 11 30 Rom. 5 12 21. Iames 1 16. Hebrewes 9 27 28. Reason 1 For sin is the sting of death that is the power and strength and the very armour of death it is as a sword which hee holdeth in his hand to wound vs withall It is as a stinging serpent 1. Cor. 15 and if remedy be not sought against the biting of it it woundeth soule and body to death Secondly it standeth with the iustice and righteousnes of God which will not otherwise be satisfied Wee see how Magistrates whose breath is in their nostrils do punish malefactors and offenders with bodily death their eye doth not spare them no marueile then if the Lord who is a consuming fire Heb. 12. whose person is of infinite Maiesty take hold of soule and body and punish them both spiritually and eternally and therefore the Apostle iustly calleth death the wages of sinne Rom. 6.23 Thirdly sin hath pestered and poysoned our nature corrupting all the powers and parts in vs our mind our will our memory our affections our conscience Eph. 4 17 18.19 Rom. 6 12 13. It is as a worme that is alwayes gnawing at the root of life vntill tree and all fall downe Lastly sin giueth strength to Satan the prince of darknes without which he could not hurt vs it is hee that hath power ouer death Heb. 2 14. 1. Cor. 15 56 and therefore was the Son of man manifested that he might destroy the works of the diuel 1. Ioh. 3 8. But it may be obiected if sin be the cause of death Obiection how commeth it to passe that Christ dyed who knew no sin in whose mouth was no guile found Answ 2 Cor. 5 21. Answ Though Christ were without sin in himselfe yet he that knew no sin was made sin for vs c. he tooke vpon him the sins of all the faithful as a surety taketh vpon him the debt of another And albeit he were not a sinner by transgression yet he may be said to be a sinner by imputation and therefore he must dye yet so that dying hauing no cause of death in himselfe he might destroy death and him that had the power of death that is the diuel Heb. 2 14 Hos 13 14. Againe Obiect if death be a fruit effect of sin how commeth it to passe that the faithfull which haue in Christ remission of sinnes do notwithstanding dy Answ Answ Albeit they haue forgiuenesse of sinnes yet they haue in them alwayes the reliques of sinne through the corruption of nature though it be not imputed vnto them through the mercy of God The guilt of Adams sin followeth vs as the shadow doth the body it cannot in this life be wholly purged it shall bee at the last cleane put off by death It is necessary therefore that we should dye or be changed at the last day that sin may be vtterly extinguished that we may by death as by a dore enter into euerlasting glory Sin is euery day lessened and consumed in the faithfull howbeit still we beare about vs the body of death Psal 51 5 2 Cor. 12 7 Eph. 2 3. We learne from hence what a horrible and hideous thing sin is that bringeth with it such bitter fruit for sin death are coupled together Rom. 8 2. Sin came not in by creation Eccl. 7 31 but by transgression for from the beginning it was not so Sin hath wroght this confusion euen the first sinne of
it self who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife Gen. 19 she looked backe contrary to the commandement of the Angel and was turned into a pillar of salt Her offence might seeme little at the first and the punishment to be ouergreat howbeit we must not measure sinne by the outward acte but by the commandement and will of God which is the onely rule of righteousnes This her disobedience seemeth to proceed from infidelity vnthankfulnesse curiosity and the immoderate loue of the world of the substance which they had left behind and therefore she is punished and made as a mirror and monument of Gods iustice which Iosephus testifieth to continue to his time Ioseph antiq Iud. lib. 1. ca. 1◠yet we doubt not but her soule was saued and she receyued to mercy The like we might say of Iobs childred they were all sodainly slaine by the fall of the house wherin they were assembled yet they gaue good testimony of their godlynesse in their life for as no euil is recorded of them in the Scripture so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth God heard their father when he praied for them when bee sent for them they came dutifully and obediently vnto him if they had despised that God whom their father worshipped he would not haue said It may be my sonnes haue blasphemed God and it had beene a vaine thing for him to speake to them of sanctification Moreouer if their bankettings feastings had bene like our Wakes and reuels which they commonly call Yeauals or drunken feasts of such as call themselues good fellowes he ought to haue forbidden their meetings and not to haue prayed to God to pardon their sins which they might commit in their meetings and thereby suffer them to liue in the continual practise of sin forasmuch as that were to mocke and dally with God not desiring pardon for sinne past but to craue free liberty to sin for the time to come And if the father had doubted of their saluatiō no doubt hee would haue bewailed their destruction Lastly it is to bee noted that they feasted in their owne houses they did not run to Ordinaries or haunt Ale-houses or frequent Tauernes neither did they feast euery day like the rich glutton whose daily dinners were daily feasts for hee did nothing else but feast euery day neither did they keepe companie with ruffians swearers drunkards swaggerers and such like but they inuited one another to witnesse their good will and to continue mutuall loue among themselues The like wee might say of Vzzah that stayed vp the Arke and was stricken with sodaine death because he laid his hand vpon the Arke 2 Sam. 6 7. So was it with Vriah the faithfull seruant of Dauid yet he was slain by the sword of the Ammonites 2 Sam. 11 17. Iosiah that good king serued the Lord from his youth yet dyed hee a violent death and was slaine by Pharao Nechoh at Megiddo and al the people of the land mourned for him 2 Kings 23 29. Reason 1 Thus doth God deale with his owne children oftentimes they are chastised in this world lest they should be condemned with the wicked in the world to come 1 Cor. 11 32. Secondly those whom God loueth hee loueth vnto the end Ioh. 13 inasmuch as all his giftes are without repentance Rom. 11. therefore temporall chastisements cannot alter his loue or make frustrate the gifts that once he hath bestowed vpon his children Thirdly euen his owne people sinne against him for in manie things we sinne all Iames 3 ver 1. and therfore when they sinne against him he chastiseth thē with death as with a rod howbeit his mercie he neuer taketh from them Thus did Iosiah offend he would not heare the word of the Lord which was brought vnto him therefore he was smitten by the hand of God Vse 1 This teacheth that it is a false rule and a deceitfull measure to iudge of the saluation of men by temporall things whereas commonly all things fall out alike to the godly vngodly Eccl. 9 12. Many there are that wil take vpon them to iudge and censure men to bee out of the fauour of God because sometimes they dye sodainly and sometimes strangely and contrarywise if they dye in their beddes quietly and calmely they conclude that they must necessarily bee the children of God for that cause onely But if we haue no better testimony to discerne a childe of God then this note we may soone be deceiued for this may often happen more by the nature of the disease then through any grace in the soul of the diseased The constant course of a mans life is the best witnesse what is in man A man may dye rauing and haply blaspheming and yet be the seruant of God by the violence and rage of some sicknesse disturbing the head and the braine For as Paul sayeth It was not hee but sinne that dwelled in him Rom. 7 15 so I may say it is not they that raue and blaspheme it is the force of their sicknesse to which they do not consent and againe a man may go away like a Lambe and yet dye out of Gods fauour and go to hell as Iob chap. 21. verses 13 14. Vse 2 Secondly this reprooueth the Popish sort that commonly condemne Zuinglius a sound defender of the true and Apostolike faith Zuinglius defended because he died in the field as a good Patriot against the enemies of his country Hee did no more then euery true Minister and faythfull man ought to be ready to do Hee was slaine with the sword of wickedmen but that death was an honourable death Hee exhorted the people to constancy in the faith as the Priest is commanded in the Law to do Deut. 20 23 It is no reproach to dye in a good cause and a iust quarrell If he had dyed as Sanders an arch enemy to the Queene and State dyed in Ireland in the rebellion which himselfe had procured who died distracted and in a frenzy to behold the hand of God gone out against him and all his plots and proiects crossed O what outcries would these men then haue made he died as a Traitor against his lawfull Prince in the Popes quarrel and was in the field against his owne Soueraigne whereas Zuinglius dyed with his owne Cittizens in a good cause and was lamented of all good men Lastly we must take heed we doe not iudge Vse 3 rashly and rigorously of the Churches sorrowes and afflictions albeit they seem oftentimes both strong and strange when God feedeth them with the bread of teares giueth them teares to drinke in great measure Psal 80 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen and the flesh of his Saints to the beasts of the earth their
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
others but when we must lay downe this earthly tabernacle little or no difference will appeare The condition of all men is alike in death and Salomon saieth Eccl. chap. 9 verse 4. A liuing dogge is better then a dead Lyon We must therefore know that whatsoeuer we are we are no better then dust whether we consider the originall cause or the finall we are of the dust and we must returne againe to the dust and can carry away nothing with vs. Secondly this should instruct men of high Vse 2 places to turne vnto God to serue him with feare â—nd to reioyce before him with trembling yea to kisse the sonne lest he be angry and they perish in the way for when his wrath is kindled but a little blessed are all they that put theyr trust in him For when all must appeare before the iudgement seate of God no ensigne of honour will do vs any good Let not the rich man glory in his riches or the strong man in his strength nor the noble man in his honour but hee that glorieth let him glory in this That hee vnderstandeth and knoweth God that he is the Lord which exerciseth kindnesse iudgement and righteousnesse in the earth for in these be delighteth Ierem. chap. 9 verse 14. When a man commeth before an earthly Iudge hee respecteth not the person of the poore nor honoureth the person of the mighty for that were to doe vnrighteousnesse in iudgement but hee iudgeth his neighbour rightly Leuit. 19 15. How much more then must we assure our selues that the Iudge of all the world will do right The Prophet Dauid chosen of God to bee the Gouernour of his people professeth that he will sing mercy and iudgement Psalm 101 verse 1. Thus shall it be with God heere the vngodly often escape because no man dare attach them or meddle with them but in the end they shall not escape Euery man shall appeare without his vizard here some poore are respected for theyr rags the rich for theyr bagges the noble for theyr Escutchions the Captaines for theyr armes the mighty for theyr friends the clyents for theyr bribes thus are the eyes of men dazeled and blinded that they cannot consider euery mans cause but too much respect the person It is not so with God All the glory of man is no better then vanity like the flower of the field that fadeth away God looketh vpon the heart if we come before him with a soule washed in the blood of Christ this will keepe vs from the wrath of God Vse 3 Lastly from hence ariseth comfort to the oppressed and them of low degree that are in misery to know that God will pleade theyr cause and enter into iudgement with the mighty ones of the earth He is higher then the highest and stronger then the strongest Heere men stand in feare of them that do not stand in feare of God but God feareth not theyr faces He heareth the cry of the poore and will deliuer them Marke the end that God will make who is the King of Kings and the Lord of Lords he will call those to iudgment that heere escape the hands of men When they shall receiue for the wrong which they haue done because with him is no respect of persons Col. 3 25. 12 And they brought the captiues the prey and the spoile vnto Moses Eleazar the Priest and vnto the Congregation of the Câ—â—ldren of Israel vnto the Campes at the plaine of Moab which are by Iordan neere Iericho 13 And Moses and Eleazar the Priest and all the Congregation went foorth to meete them without the Campe. 14 And Moses was wroth with the Officers of the hoast with the Captaines ouer thousands and Captaines ouer hundreds which came from the battell 15 And Moses saide vnto them Haue ye saued all the women aliue 16 Behold these caused the children of Israel through the counsell of Balaam to commit a trespasse against the Lord as concerning Peor and there came a plague among the Congregation of the Lord. 17 Now therefore kill euery male among the children and kill euery woman that hath knowne man c. 18 But all the women children that haue not knowne a man by lying with him keepe aliue for your selues 19 And do yee abide without the Campe seuen dayes all that haue killed any person and all that haue touched any dead and purifie both your selues and your prisoners the third day and the seuenth 20 And ye shall purifie euery garment and all that is made of skinnes and all worke of Goats haire and all things made of wood 21 And Eleazar the Priest said vnto the men of warre which went to the battell This is the ordinance of the Law which the Lord commanded Moses 23 Euery thing that may abide the fire ye shal make it goe through the fire and it shall be cleane yet it shall be purified with the water of purification and all that suffereth not the fire ye shall cause to passe by the water In the words before we heard the maruellous and memorable iudgement of GOD against the Midianites who were enemies to the Church of God among whom also Balaam perished He wished to dye the death of the righteous chap. 23 10 but hee lost his life among the vnrighteous Thus they that digge a pit oftentimes fall into it themselues Psalm 7. Now in these words we haue the third and last part of the Chapter touching the yssue of things after the battell when the Captaines Souldiers returned from the battell These are of two sorts First the things that happened before they came into the Campe to the 25 verse and then what fell out when they were admitted into the Campe. Touching the things that befell the men of war before they were admitted into the hoast they are these foure First Moses chideth and checketh them because they had done the Commandement of God to halfes they had executed a part and left another part vndone like Saul that spared the fatter Sheepe and Oxen for sacrifice 1. Sam. 15. verse 21. They had saued all the women vnder a pretence of foolish pitty accounting it no honour or valour to consist in killing them but they ought to haue beene destroyed because they caused the children of Israel to commit a trespasse against the Lord and a great plague fell vpon the congregatioÌ„ of the Lord chapter 25 1. Secondly Moses commandeth that such should all be destroyed theyr eye must spare none of them but the women children that had not knowne man by carnall copulation should be reserued aliue for their vses Thirdly hee commandeth the men of warre to purifie themselues before they came into the host Lastly we see the commandement of Eleazar the Priest to purifie the siluer and gold and garments that they had gotten that such mettals as would abide the fire and not be consumed should passe through it the rest was to bee washed with water that so they might be consecrated
and contayneth the commandement of God in these verses and the execution of it in those that follow In the commandement it may seeme very strange Obiection why God would haue the prey and booty diuided betweene the souldiers that had taken it and the rest of the Israelites that went not out to battell For what reason is it may some say that such as sate still in theyr tents should haue as much as they that aduētured their liues or should they that did nothing be made equall vnto them which haue borne the burthen and heate of the battell I answer Answer such as went not forth did not hang backe of purpose or slip their neck out of the coller thorough feare or faintnesse but because they were not appointed to the worke And no doubt while their brethren were fighting Moses and Eleazar and the rest of the people were earnest with God in prayer as we see vpon like occasion Exod. 17. For God will haue equity and iustice obserued among his people Againe a reason is rendred of this 1 Sam. 30 24 where the prey taken from the Amalekites is diuided by Dauid betweene those that went downe to the battell and others that abode by the stuffe and he teacheth it to be a part of common charity equity to reward such as stayed by the stuffe who do no lesse intend the common good then others that fought the battell Now heere wee may consider the greatnesse of the battell and victory by the rich booty which they obtained with no losse at all as appeareth verse 49. God therefore for the sin of these Midianites dealt most seuerely with them wherein they lost their goodes and themselues This teacheth vs That the Lord as he will destroy the wicked that prouoke him Doctrine Gods iudgements are full of seuerity so when hee doth it he wil doe it fearfully and seuerely Psalme 50 22. To this purpose hee oftentimes vseth two mercilesse elements and enemies which hee armeth to execute his will the fire and water which are without pitty and compassion they spare neither yong nor old as hee destroyed the olde world with water Gen. 7 Iude 4 so hee destroyed Sodome by fire and will destroy the world againe by fire 2 Pet. 3 thereby making it manifest that hee can destroy sharpely and fiercely Psal 21 9. 97 3. And no maruell if we consider the grounds thereof Reason 1 For first the Lord layeth euen vpon his owne children very strange and fearful iudgments as we see how he visited his seruāt Dauid Psal 32 4 yea sometimes hee bringeth such heauy things vpon them that the vngodly take occasion to triumph ouer them If then he do it to his owne what will he doe to the wicked and the reprobate Prouerbs 11 31. Luke 23 31. 1 Pet 4 17. A seruant may well gather that if the master of the family bee so rough and rigorous to the children then hee will be more sharpe and seuere towards him Reason 2 Secondly the wicked grow obstinate desperate they harden their hearts and depriue themselues of all meanes that might do them good They leaue the Lord and therefore hee leaueth them is it then any maruell if GOD deale sharpely with them Christ our Sauiour putteth forth a Parable vnto the Scribes and Pharisies Mat. 21 35 that the owner of a vineyard sent foorth his seruants to his tenants that they might receiue the fruite of it but they abused and killed them and his sonne also and then demandeth of them what will the Lord do vnto those seruants They answer that it is iust that he should cruelly destroy them Thus they giue sentence against themselues shew that such as grow obstinate against the Lord and his people abusing his Ministers contemning his word and resisting his ordinances can expect nothing at his hands but this that hee should destroy them in his wrath and sweep them away in his fury Thirdly this is the nature of God he is as Reason 3 a mighty and consuming fire Heb. 12 verse 29. Deut. 4 29. Now we know that fire hath two qualities to purge and to consume He is as a consuming fire to the good and bad to the godly and vngodly Hee is a fire vnto the good but a purging or purifying fire to consume their drosse as golde is purified in the fire 1 Pet 1. But when he commeth to deale with the wicked he setteth aside his mercie and alwaies giueth them iudgement without mercy when he commeth to his owne hee commeth with iudgement and mercy So then the point is very manifest that when God entreth into iudgement with the vngodly hee will destroy them vtterly fearfully finally and fully Vse 1 This reproueth those that walke on boldly and presumptuously in their sins and yet neuer feare his iudgments but dreame of a God altogether framed of mercy and thereby flatter themselues in their sinnes and then run on in euill till iudgement take hold of them And therefore Moses exhorting the people to obedience by the remembrance of the workes which they had seene sheweth that such as do blesse themselues in their heart saying I shal haue peace though I walke in the imagination of mine heart c. The Lord will not spare him but his anger and iealousie shal smoke against that man c Deut. 29 19. It behooueth vs therefore to beware of abusing Gods mercies lest the curses written in the booke of God fall vpon vs and he blot out our name from vnder heauen And let vs take heede of impenitency hardening our selues in our sinnes because thereby wee dishonor God we deface his image we make our selues like to satan whom by sin and disobedience wee resemble Our sinnes are as a thicke cloud that separate betweene the Lords mercy and vs and hide the comfortable light of his countenance they prouoke the anger of God against vs 1 Cor. 10 22 they bring distrust of Gods prouidence and fatherly protection and weaken our faith in all his promises They bring temporall scourges in our bodies in our goods in our name in our labours and greeue Gods Spirit to cause him to depart they bring a wounded conscience and weaken our assurance of his fauour and therefore let vs not be encoraged to proceed in euill because God is mercifull Secondly let no man fret at the prosperity of the wicked and obstinate sinners for albeit Vse 2 God do long beare them with patience yet a fearfull destruction shall bee their end and reward If they were to bee destroyed after an easie and gentle manner as the grasse that fadeth away yet euen then there were no cause to enuy at them Ps 37 1 much lesse therfore those that shal cruelly fearfully be destroied If a man should haue sentence to dye the most honorable death that a State can afford as to haue his head stricken off yet for this no man is so foolish as to enuy him though hee bee not burned or
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.
11 13 They died in faith and receiued not the promises but saw them afarre off and beleeued them and receiued them thankefully and confessed that they were strangers and pilgrims on the earth Strangers be not inhabitants and trauailers bee not liegers and continuers in one place This should teach vs to vse this world as though wee vsed it not to buy as though wee possessed not considering that the fashion of this world goeth away and the glory of man fadeth as the flower Wee must cast off all lettes that may stay and hinder vs in our iourney like vnto trauellers who will carry nothing with them in the way but that which may helpe and further them to their iourneyes end If they finde by experience any thing to clogge them they wil cast it from them as the blinde man cast away his cloke Marke 10 50 that he might runne with speed to him that called him and rather lose their present profite then lacke the place of blessednesse to which wee are going For our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glory while we looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Let vs therefore learne contentation of heart in euery estate of life which GOD will bring vpon vs. Let vs while wee conuerse vpon the earth haue our conuersation in Heauen and liue as citizens of that kingdome accounting our selues heere to bee from home esteeming this life a place of banishment and sighing to bee deliuered from the bondage of corruption and restored to the glorious liberty of the sonnes of God Wee all desire to inherite Gods kingdome as Balaam desired to dye the death of the righteous but we would not willingly bee soiourners heere Soiourning importeth a temporary abode not a setled life but a passing forward in hope of translatiō to a better estate we must all embrace and receiue this as a ruled case A citizen of heauen is a pilgrim on the earth that euery citizen of Heauen is a pilgrim on earth Genes 47 9. 1 Chronic. 29 15. 1 Peter 1 17 and 2 11 12. If then we desire to be citizens of Gods kingdome we must behaue our selues as pilgrims on the earth Wee are as it were exiles and banished men in a forreine land ought we not then to desire earnestly and heartily to come into our owne countrey and among our own people Whosoeuer hath a rich patrimony in his own country great wealth much honour noble friends and is forced for a season to soiourne in a strange land among strangers nay enemies where he is euilly intreated reproched reuiled disturbed and persecuted on euery side certainely he will set his heart and affections vpon nothing there but all his mInde is set vpon his countrey desiring aboue all things to returne and come againe thither Thus it ought to be with vs our countrey is in heauen where wee haue an euerlasting inheritance and an incorruptible treasure and are pilgrims vpon the earth where wee are hated and assaulted by Satan the world and the flesh and are dayly subiect to sundry troubles and infirmities What folly therefore is it to place our happinesse and felicity vpon the earth and to set our hearts vpon earthly things Vse 3 Thirdly the people of God during their abode in the wildernesse after they were called out of the bondage of Egypt did not go forward toward the land of Canaan with a constant and a setled course but made many stayes and delayes sometimes they marched forward with a couragious resolution vnder the banner of God and his seruant Moses and sometimes they retired backward by the way of the red sea toward Egypt and often wished themselues againe in Egypt When they remembred the fish which they did eate in Egypt freely the cucumbers and the melons and the leekes the onions and the garlicke Numb 14 25 and 11 5. These doe the Iewes delight in to this day which maketh them loathsome and vnsauory which dyet theyr fathers learned in Egypt So it is with vs being called with an holy calling to the knowledge of the Gospel True it is we doe heere runne for a prize this life is the race the runner in it is euery true Christian the Angels are the beholders eternall life is the Crown for which we striue the high Iudge of all is God the enemies that seeke to subuert and supplant vs are Satan the world and our corruptions against which wee are to wrastle with might and maine as for life and death yet we beginne slowly and set forward faintly and being entred into the way wee make many starting-holes that stay vs in our course that we do not proceed with such a good courage and setled resolution as becommeth vs. The truth hereof we may behold in all the faithfull throughout all ages of the Church who haue found hard beginnings in their first calling an vnwillingnes to yeeld a difficulty to resolue an vntowardnesse to enter a backwardnesse to proceede and a dulnesse to perseuere The Lord appeared vnto Moses in a flame of fire out of the midst of a bush and called him to speake to Pharaoh and to bring his people the children of Israel out of Egypt Exodus 3 2 and 4 1 but he maketh many exceptions and replyes to the call of God And to the end to pull his necke out of the yoke sometimes hee alledged theit infidelity that they will not beleeue that GOD appeared vnto him sometimes he obiecteth his owne infirmity that he was not eloquent but slow of speach slow of tongue and sometimes he breaketh out into open obstinacy denying to yeeld vnto the voyce of God saying Send by the hand of him whom thou shouldest send So Ieremy had many excuses and exceptions when the word of the Lord came vnto him that hee had sanctified and ordayned him to bee a Prophet vnto the Nations for he replyed by and by O Lord God behold I cannot speake for I am a childe Ier 1 3 The like we see in Ionah who fledde from the presence of God because of the charge enioyned to him to go to Nineue Ionah 1 3. Lot albeit a righteous man whose heart was grieued for the vncleane conuersation of the Sodomites yet being called to depart out of Sodome did linger and loyter behinde in his departure his pleasures whispered him in one eare and his profits rounded him in the other so that he prolonged the time and the Angels caught him his wife and two daughters by the hand the Lord being merciful vnto him they brought him forth and set him without the city Gen. 19 16. The disciples that were called of Christ made sundry delayes one would first goe and bury his father and afterward hee would returne and attend vpon Christ Luke 9 39 another would first
trespasses and sinnes against him but hee pardoneth all and putteth them vp to giue vs an example that wee should forgiue and forbeare one another and if any haue a quarrel against another euen as Christ forgiueth so must we do Eph. 4 32. Col. 3 13. 2 Cor. 2 10. Thirdly vengeance belongeth vnto God and to his assignes not to priuate men It is the proper office of God forasmuch as hereby he sheweth himselfe to be God Psal 94 1 2. He is the Iudge of the whole earth he leaueth it not to euery one to be his own iudge Rom. 12 19. If wee should see a man set himselfe in the Princes chaire of estate or to place himselfe in his throne and beginne to vsurpe his office and execute iudgment vpon any offender all men could condemne the fact as vsurpation and the person as guilty of high treason Or if any of the fellow seruants should take his Masters place and offer to punish such as haue offended him and that in his Masters presence who would not censure the sawcinesse of such a proud companion Howbeit it is greater pride and presumption for him to draw the sword that hath not the sword put into his hands insomuch that therby he deserueth to be smitten with the sword himselfe Math. 26 52. Fourthly God reiecteth al sacrifices oblations offered without mercy when they are accompanied with desire of reuenge Matth. 5 23.24 The Prophet teacheth that God required not at their hands to treade in his courts and to bring oblations and offer vp prayers so long as their hands are full of blood Esay 1 15. Though we come neuer so much and so often before him yet our greatest deuotion is an abhomination vnto him so long as we are not reconciled vnto our brethren Fiftly without this no man shall see God to his comfort At his right hand are pleasures for euermore but they shall neuer taste of thē and bee partakers of them that liue without loue and do not liue without reuenge The Apostle saith Heb. 12 14. Follow peace with all men and holinesse without which no man shall see the Lord. Lastly if we can be content to be forgiuen then we must also be ready to forgiue It is a generall rule Whatsoeuer yee would that men should do to you do ye euen so to them for this is the law and the Prophets Matth. 7 12. This also holdeth proportion betweene God and vs for as we would haue him to extend mercy to vs so ought we to be mercifull toward others If we wold haue God at peace with vs we must be reconciled to our brethren and if we wold haue him to loue vs we ought to loue one another or how shall we be assured that wee loue God whom we do not see when we loue not our brethren whom we see dayly 16 And if he smite him with an instrument of Iron so that he die he is a murtherer the murtherer shall surely be put to death 17 And if he smite him with throwing a stone wherewith he may die and he die he is a murtherer the murtherer shall surely be put to death 18 Or if he smite him with an hand weapon of wood c. 19 The auenger of blood himselfe shall slay the murtherer when hee meeteth him hee shall slay him 20 And if he thrust him of hatred or hurle at him by laying in waite that he die 21 Or in enmity smite him with his hand that he die he that smote him shal surely be put to death for he is a murtherer the reuenger of blood shall slay the murtherer c. Hitherto of the first part of the chapter the second part followeth which is concerning lawes belonging to murther and shedding of blood and this consisteth of three seuerall points First touching wilfull murther Secondly touching murther at vnawares commonly called man-slaughter or chance medly which is not done of malice prepensed Thirdly of the office of the Iudges touching shedders of blood The first point is of wilful murther which is declared by the instrumentall causes wherby it is done whether a man smite his neighbour with instrument of yron or throwing of a stone or with an hand weapon of wood to wit voluntarily willingly wilfully and of set purpose all commeth to one ende for such a one must dye the death This exposition is plaine and euident as appeareth by the 11. verse going before where Moses mentioneth the killing of a man by error or at vnawares Now in this case if a man hate his brother and hurle at him by laying of waite that he die or an enemy smite him with his hand the auenger of blood shal slay the murtherer whensoeuer or wheresoeuer he meeteth him Doctrine Murther is an heynous sin in the sight of God From hence we learne that murther and shedding of blood is an heynous and horrible sinne in the sight of God Howsoeuer many that are fleshed and hardened in it make no reckoning of it yet it hath a bloody face before the high God to doe any thing maliciously and vniustly against the life of a man is a sinne much displeasing vnto God and that which prouoketh his iudgements Gen. 9 6. Hos 4 2. Matth. 26 52. Reuelat. 13 10. Exod. 21 12. Leuit. 24 17. Reason 1 The reasons are plaine First wee are all made in the Image of God Gen. 1 27 and 9 6. What treason thē is it to deface this Image for as it is treason to deface maliciously the image of a Prince so is it no lesse then high treason against God to deface the Image and similitude of God Nay to speake the truth he is a double traitor and committeth a double treason both in regard of him whom hee hath murthered and then in regard of himselfe in that he is the cause of his owne destruction guilty of his owne blood forasmuch as he that killeth must be killed and hee that sheddeth mans blood his blood likewise must be shed Nay there is no man that murthereth another but he murthereth himselfe more he taketh away the life of another but he destroyeth his owne soule yea and causeth God to bring some iudgement vpon him that he liueth not out halfe his dayes Heereunto no doubt Rebecca hath relation hearing of the wicked and cruell purpose of Esau toward his brother that when the dayes of mourning for his father should come hee would kill his brother Iacoh for she saide to him Behold thy brother Esau doth comfort himselfe purposing to kill thee now therefore my sonne obey my voice flie to Laban my brother for why should I bee depriued also of you both in one day Gen. 27 42 45 Secondly all such as are wilfull murtherers are accursed of God Gen. 4 11. Thou art cursed from the earth and also of men Deut. 27 24. Cursed is be that smiteth his neighbour secretly and all the people shall say Amen Hence it is that God neuer suffereth such to escape
blood Do not our Gentry for the most part think it their glory to haue their hands embrewed in the blood of innocents What conscience is made of fighting quarrelling for point of pretended honour but in truth for assured dishonour and disgrace vnto them to their names and to their posterity for let thē set what varnish soeuer they please vpon their combates they shall carry the marke of an horrible sinne to their graue God grant it bee not to hell and the place of perpetuall torment and if euer GOD open their eyes they will weepe day and night for it and bee humbled for it all the dayes of their liues Secondly Vse 2 it is the duty of Magistrates especially and of all men generally in their places to make diligent search enquiry when blood is shed by whom the blood hath beene shedde and if the murtherer bee not found they shold craue pardon at the hands of God And touching the Magistrates and others I would commend to them the consideration of two things first that they be carefull that no man dye innocently that they put no man to death without cause Ier. 25 14. of which we shall speake afterward in the end of this chapter Secondly when murther is committed all men must do their endeuour to the vtmost of their power and meanes to detect the authors of that bloody acte Hence it is that God requireth that when a body is found slaine vpon the ground in the Land which he had giuen the Israelites to possesse and it is not knowne who killed him then the Elders and Iudges shall come forth to the dead body and wash their hands ouer a Bullocke whose head was striken off and protest and say Our hands haue not shed this blood neither haue our eyes seene it O Lord bee mercifull to thy people Israel whom thou hast purchased and lay not the guiltlesse blood vpon them and the man-slaughter shall be forgiuen them Deut. 21 7 8 9. Where we see that the killing of one man is a defiling of the whole country and what care the Lord hath of the life of euery man For murther is so hated of God that albeit the dooer thereof be vnknowne yet hee would haue a solemne cleansing and cleering thereof to be made And see what God requireth at the hands of the Magistrates and ministers of iustice It is not enough for them to protest that they haue not committed or supported or fauoured any euill when causes and complaints haue beene brought before them but they must search carefully and enquire diligently of disorders albeit no man sollicite or seeke vnto them yet themselues must be watchfull in their places Howbeit this duty is oftentimes ill obserued and slenderly practised For how many are there that thinke themselues fully discharged and flatter themselues with a fond imagination that they are greatly to be commended when they patiently giue men the hearing and make countenance to helpe them But God is not contented with this he will take an account of them of a farther duty and will not take it for a sufficient discharge to bee able to say though it be truly There was no information giuen no man made any complaint If then Magistrates that haue the sword of iustice put into their hands to cut off euill doers from the City of God shall suffer any wickednesse to lurke in any Citty or corner they themselues are guilty thereof and it is as much in Gods sight as if they had giuen theyr consent to the practising of it These are they that must after a sort answer for the whole body of the people if euill doers be suffered to nustle vnder them through their negligence Vse 3 Lastly it is the duty of euery one to beware of all occasions and allurements that may draw vs to this bloody sinne For as there is a murther of the hand so there is a murther of the tongue which is therefore in holy Scripture resembled vnto a Razor to a sword to coales to arrowes to poyson to fire all which kill and are the instruments of death and likewise there is a murther of the heart of which the Apostle Iohn sayeth Whosoeuer hateth his brother is a murtherer and yee know that no murtherer hath eternall life abiding in him Iohn 3 15. So then we are guilty of this sinne euen by anger and malice in the heart onely and shall haue our portion in the Lake that burneth with fire and brimstone If any man haue not a feeling of this in his heart hee is more then dead and if he labour not to repent of it it argueth him to be past all grace and so out of the number of those which shall see God to their comfort For albeit such haue the shape and forme of men yet they haue the hearts of the very beasts If they had the right vse of reason in them and the gouernment of theyr corrupt appetites and affections it could not be but that they would haue a care of the life of their brethren and which is more of theyr owne liues also So then euery man should examine himself and try his owne heart how farre he hath bin guilty of this sinne of murther in euery kinde and branch thereof that so wee may humble our selues Albeit it bee but the anger of the heart yet it is murther in the sight of God is therefore as well to be repented of as the outward acte of murther it selfe To this wee may ioyne the sinne of enuy when men so repine at the good of others that they cannot bee quiet or contented because they want that which others haue and haue not so great a portion as they for this also we should humble our selues and labour continually against it To conclude we see also what crueltie and hard-dealing is oftentimes vsed against poore labouring men that get their liuing by the sweate of their browes and yet many thinke they may vse them as they list eyther with turning of them off with an halfe-peny for a peny or else in exchanging other things for their worke which haply are not worth halfe the money or in keeping backe their wages for weekes moneths or yeares which Saint Iames speaketh of Chapter 5 verse 4. Behold the hyre of the Labourers cryeth and the cryes of them are entred into the eares of the Lord of Sabbath Let vs labour by all meanes to keepe our selues free from bloud and not onely from the outward acte it selfe but from the inward thoughts of the heart as enuy hatred and malice as also from the slaughter of the tongue by cruell and cursed speeches Such a murtherer was Shemei when hee railed vpon Dauid True it is hee charged him to be a murtherer but the murther might iustly and fully bee discharged vpon himselfe for he was the man of blood and a sonne of Belial 2 Sam. 16 7 8. Indeed if a man haue an iniury done vnto him it is lawfull for him
Priests seruant if he had called to minde that the sword was not put into his hands Math. 26 51. Let euery man labour to see what God hath called him vnto and looke to the things commanded vnto him priuate men may not take vpon them to reforme euery thing that is amisse hauing no authority thereunto and if they should come to suffer for such things they shall finde but little comfort in theyr sufferings because this is to suffer as euill doers albeit not for doing of euill Vse 3 Lastly if it be vnlawfull to do good sometimes when it is done vnlawfully then how much more is it vnlawfull to do that which in it selfe and in it owne nature is vnlawful And if God reiect the actions of men when they are done in an euill manner how much more doth hee abhorre the workes of carnall men when they are wicked vngodly in the very substance And if he accept not those actions which might be don wel if they were done by another how much lesse those that can be wel done by none Of which wee may say with Salomon Behold the righteous shall bee recompenced in the earth how much more the wicked and the sinner Prou. 11 31. If the faithfull offend in doing lawfull things much more doe the vngodly that neuer regard to doe any good And if they sinne against God that heare his word amisse how much more sinfull are they that will not heare it at all And if they prouoke the wrath of God that doe good in an euill manner much more doe they that sinne in an euill matter and most of all when the heart is euill also as Prou. 21 27 The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked minde The faithfull haue many times a good intent when they thinke to doe God good seruice and yet are not accepted because they faile in the maner woe then to those whose very hearts are set vpon euill and haue no delight in that which is good at any time 30 Whoso killeth any person Deut. 17 6 19 15 Math 18 16 2 Cor. 13 1. Heb 10 28 1 Tim. 5.19 the murtherer shal be put to death by the mouth of witnesses but one witnesse shall not testifie against any person to cause him to die 31 Moreouer ye shall take no satisfaction for the life of a murtherer which is guilty of death but he shal be surely put to death 33 And yee shall take no satisfaction for him that is fled to the citty of his refuge that hee should come againe to dwell in the land vntill the death of the Priest 33 So yee shall not pollute the land wherein yee are for blood it defileth the land and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it 34 Defile not therefore the land which ye shal inhabite wherein I dwel for I the Lord dwell among the children of Israel The third and last part remaineth laying forth the office of the Iudges touching slaughter wherein obserue two things first the Law of putting the murtherer to death which must passe by the verdict of two or three witnesses verse 30. Secondly the Iudges are forbidden to take any satisfaction for the life of a murtherer because innocent blood shed defileth the Land yea in such an horrible manner and measure that all the water in the sea cannot wash it away for the Land cannot be clensed of the blood that is shedde but by the blood of him that shedde it And no maruaile seeing they might take no satisfaction for him that bad killed a man at vnawares to deliuer him from the city of his refuge before the death of the high Priest From these words we learne how heynous a sin murther is Againe that wilful murtherers are not to be spared the eie of the Magistrate must not pitty thē if they be desirous to reuenge the dishonour done vnto God or to clense their own Land or to saue their own liues But marke farther how GOD will haue such proceeded against they shall not dye by the mouth of one witnes he requireth in iudiciall courts that euery matter should be tryed by two or three witnesses that the guilty should not be acquited and that the innocent might not be condemned Doctrine God wil haue no innocent person put to death So then the point from hence is this that God will haue no innocent person put to death but that euery one should receiue according to his owne works Deut. 13 14 and 17 4 Thou shalt enquire and make search and aske diligently whether it be a truth and the thing certaine hee will haue no man condemned vpon accusations suspitions and presumptions Esay 5 13 Psal 37 6 Pro. 24 23. This was the sin of Saul who commanded to kill the Priests of the Lord 1 Sam. 22 16 as if they had conspired agaynst him Iob 29 16. Reason 1 The grounds are these first from the nature of God he is a iust and righteous God the Iudge of all the earth and hee respecteth no mans person therefore they that sit in his place and execute his iudgment and haue his Name communicated vnto them ought to deale vprightly Deuter. 1 16 17. Secondly wrong iudgement is abominable in the sight of God Pro. 17 15 whether it be to iustifie the wicked or to condemne the innocent Thirdly it kindleth the Lords wrath against the land when innocent blood is shedde Ier. 26 14 15 As for mee behold I am in your hand doe with me as seemeth good and meete vnto you but know ye for certaine that if ye put me to death yee shall surely bring innocent blood vpon your selues and vpon this citty and vpon the inhabitants thereof as 1 Kings 21 19. Vse 1 The vses follow First this serueth for instruction to all that are in authority to take heed to themselues that they walke with a right foot and turne neyther to the right hand nor to the left according as God requireth Leuit. 19 15 Thou shalt doe no vnrighteousnes in iudgment thou shalt not respect the person of the poore nor honour the person of the mighty but in righteousnesse shalt thou iudge thy neighbour Against this they offend many wayes when they giue false iudgment and cause the same to be executed when they deferre iudgment put it off as Felix did from day to day Acts 24 25 for while iudgment hangeth thus in suspense the iust is often taken for the vniust and contrarywise the vniust fot the iust lastly when the sentence rightly pronounced is delayed and sometimes not at all executed The Scripture expresseth the fault and the punishment by one and the same word Gen 4 7 13 Esay 24 20 1 Peter 2 24 to teach that they should be ioyned together and not seuered and that hee should be holden for innocent and vnblameable that hath no punishment inflicted