saide that it is saide of Ishmael that was cast out of the house of Abraham and was the sonne of the bond woman that hee also gaue vp the ghost and dyed and was gathered to his people as well as of Abraham of Isaac of Aaron of Moses and of many others 2 Kings 22 20. Iudg. 2 10. Acts 13 36. I answer Whether Ismael repented this phrase may imploy with good probability the repētance of Ishmael that he dyed in the faith of Abraham and was carryed into his bosome For hee ioyned with his brother in the burying of his father and the Scripture taketh speciall notice of his whole age and setteth downe how long he liued but no reprobate hath the age of his whole life recorded And thus the prayer of Abraham may seeme to be heard Gen. 17 18. O that Ismael might liue before thee But if he liued and dyed a wicked man then by his fathers to whom hee was gathered we must vnderstand the soules of wicked men that liued before him as Caine and his posterity that were carried away with the flood which now are spirits in prison 1 Pet 3 19. But howsoeuer it be this necessarily must be concluded that the soules of all men liue when the body is turned into earth and hath his subsisting afterward Math. 22 23. Hebr. 12 21. Obiect It will be obiected that the wise man saith the condition of men of beasts is all alike Eccl. 3 19. As the one dyeth so dyeth the other so that a man hath no preheminence aboue a beast This is not spoken simply but in respect They are both alike and equall in the necessity of dying imposed vpon both and man hath no aduantage to glory ouer the beast which serueth to humble him and to proclayme his vanity Againe Salomon speaketh according to the opinion of prophane Atheists such as the Saduces afterward were for they say Who knoweth the spirit of man that goeth vpward and the spirit of the beasts that goeth downeward to the earth These are they that also say Let vs eate and drinke for to morrow we shall dye 1 Corinth 15 32. But when he speaketh according to truth he telleth vs afterward that the spirit returneth to God that gaue it chap. 12. Againe they produce sundry testimonies that the dead cannot praise him it must be the liuing the liuing that must doe it Psal 6.5 In death there is no remembrance of thee so 30 10 and 88 11. Esay 38 18. I answere death and the graue haue two significations according to the different maner or estate of those that are dead Answ For some are dead spiritually that are reiected of God and in torments with the damned these cannot praise God at all neyther doth God accept praise at their hands Others are dead onely corporally not spiritually these cannot praise GOD in the Church visible together with the faithfull yet in their soules they neuer cease to acknowledge and praise God together with innumerable company of Angels and Saints departed yea it is their whole practice delight and exercise they doe nothing else Lastly the Apostle seemeth to make it peculiar to God to haue immortality 1 Tim. 6 16 he onely hath immortality I answer God hath this of himselfe the Angels the soules of men by grace and communication they receiue this from him whereas whatsoeuer God is he is it of himselfe Obiect Furthermore another question may bee moued wherefore in mustering this army and sending them to fight Phinehas the Priest was to be among them for what had he to doe with this maner of warfare who was to serue in the Tabernacle and was not numbred among the other tribes that were to goe out to warre I answere Answer Moses sendeth him because hee had giuen a notable proofe of his zeale in slaying the Israelite and the Midianitish woman with his iauelin he is sent not to draw his sword or to bee captaine of the hoste but to exhort the people to teach and keepe them in the feare of God and to put them in hope of victory This was commanded of God when they went to battel against their enemies the Priest was to stir them vp to courage that they should not faint nor feare but be assured that the Lord would go out with them and fight for them to saue them Deut. 20 2 3 4 so the Priests were ready to go with Dauid when he fled out of Ierusalem 2 Sam. 15 24. And when it is said Phinehas went with the holy instruments some vnderstand the Arke others the Vrim and Thummim to aske of God touching the successe of the battell Howbeit it is not likely that he doubted of the end that had his warrant from God to begin it And if Moses had meant this of the Arke no doubt hee would haue expressed it by his name as he doth oftē before besides if he had pointed to this he would rather haue vsed the singular number thē the plural haue said the holy instrument not instruments It is rather to be thought that he meaneth the two Trumpets of which see before chap. 10 and these he addeth in the next words by way of exposition or interpretation as if he had saide the holy instruments that is the Trumpets as Iudg. 8 27. Heereby then we see the absurd collection of Bellarmine De not eccl cap 17 18. who making the vnhappy ende of the enemies of the Church a note thereof alledgeth the death of Zuinglius who was slayne in battell But why might not Zuinglius go with his people into the battell as well as the Priests that were commanded to doe it Hee was as a good Shepheard that gaue his life for his flocke and would not leaue nor forsake them fighting for the defence of the Gospel Neyther may we account it a plague or punishment to dye in battell or a token of one forsaken of God as we see in good Iosiah and many others and the experience of all times teacheth vs the truth of that which Dauid saith The sword deuoureth one as well as another 2 Sam. 11 25. Thus much of the questions Auenge the children of Israel c and Moses saide Arme your selues c. By Moses speaking of warres we may see they haue beene ancient in the world and being commanded of God in this place we see also that they are lawfull of which see before chap. 1 and 24 and 25. But heere diuers other points directing warres and warriers are to bee obserued First obserue that an army is heere spoken off as mustered and gathered together for the battell Doctrine Before battel an army must be gathered The Doctrine is this Before men goe to battell an hoast of men must be appointed gathered together and sufficient forces must be leuied Exod. 17 9. Iosh 8 3. 2 Chron. 13 3 and 32 6. 1 Sam. 15 4. Iudg. 20 17. Reason 1 The causes are euident First that a number may be
the wound and it is he that must and can heale restore againe The mitigation of the punishment followeth which is restrained to seuen dayes amplified by an vnequall comparison drawne from the lesse to the greater from an earthly father to his children who if hee should shew any the least token of his anger and displeasure to his children they wold be afraid and ashamed for a season to come into his presence how much more then ought she to be ashamed to lift vp her head and to come vnto the hoste among whom the Lord dwelleth and walketh being stricken with his iudgement For by spitting in the face is ment any token of reproch or disgrace 〈◊〉 â—5 8 Therefore she was shut out and separate from the hoste seuen daies during which time the people iourneyed not till that one member as it were cut off were againe recouered restored to the rest of the body Thus much touching the order of the words to the end of the chapter â—â—â—â—rine 〈◊〉 â—rath of 〈◊〉 kindâ—â—â—ainst 〈…〉 â—ers 〈…〉 â— 2 3. 〈…〉 34.7 〈…〉 â— 4 〈…〉 â—9 2 〈…〉 â—1 2 3. First let vs come to the signification of the punishment the wrath of God was kindled Wee learne hereby that the wrath of God is kindled against offenders Deut. 32.22 41 42. The reasons hereof are euident First the nature of God is most pure and holy and hee hateth euill whersoeuer he findeth it Secondly sin maketh a separation betweene God and his people it hideth his face from vs that hee will not heare Thirdly he punisheth sin and executeth iudgement vpon the sinner yea hee spareth none no not his owne children that prouoke him by their sins much lesse others as we see in Adam in Caine in the old world in Sodome and Gomorrha in Pharaoh and the Egyptians and sundry others Vse 1 The vses remaine First we see that anger is not simply to bee condemned in man but the excesse or defect thereof when it is too much or too little It is a naturall affection graffed in man when it is mooued as there is iust cause 〈…〉 â— 5 it is an holy affection noted to bee in Christ he looked angerly vpon them mourning for the hardnes of their hearts And wheÌ„ he saw the buyers and sellers in the Temple the zeale of Gods house did euen eat him vp Now zeal is partly compounded of anger and partly of sorrow and partly of loue So must we be angry and greeued if there be any loue of God in vs at sin whersoeuer we find it Anger indeed for euery trifle or more then there is cause is sinfull as also not to be angry when there is cause But of this see farther chap. 16. Secondly feare to offend him that is a consuming Vse 2 fire Matth. 10.28 and is able to destroy body soul into hell fire Euery one must learne to know what it is that doth offend him It is the breach of his law he is offended by blasphemy by contempt of his word by swearing by idolatry by breach of the Sabboth and such like impieties forbidden in the first Table These sins for the most part men do little thinke vpon and because the lawes of men doe not take hold of them they regard them not one whit wheras God hath most seuerely punished theÌ„ and reuenged the dishonor done to his name The like we might â—ay of adultery drunkennesse malice couetousnesse and such like they are for the most part thought to bee no sins at all and slightly considered off whereas he is alwayes the same his law is alwayes the same his iustice is alwaies the same and his wrath is kindled against the children of disobedience Ephe. 5.6 Eccles 8.11 Psal â—0 21 Let no man make his mercy an occasion of sin neither turne his grace into wantonnes Lastly let vs giue our selues no rest till we Vse 3 be reconciled to God It is a fearefull thing to lie vnder his wrath Be not quiet vntill he be appeased toward vs the sword put vp into his quiuer Prou. 20.2 The wrath of a Prince is compared to the roaring of a lyon he sinneth against his owne soule that prouoketh him much more may this be said of God Vse therfore the means and remedies to call in his anger How Gods anger is to be called in send an ambassage of peace vnto him the procuring of our peace standeth first in seeking aboue all things the fauor and friendship of God When Herod was displeased with the Tyrians and Sidonians they perswaded Blast us the kings chamberlen to stand their friend they desired peace because their country was nourished by the kings countrey We are nourished by God in whom we liue and moue and haue our being and therefore we haue more cause to come to him with one accord and seeke his fauour Secondly in repentance and turning from our euill wayes whereby we prepare our selues to meet him Amos 4.12 Thirdly in prayer and humbling ourselues before him Thus doth Aaron seek peace by stirring vp the spirit of Moses to pray for them and hereby did Moses procure their peace Thus did they stand in the gappe afterward when the hand of God had made a fearefull breach among the people and the pestilence had slain many thousands wherby they made a blessed atonement Num. 16.47 48. Lastly the procuring of our peace consisteth in beleeuing in Christ and laying hold vpon his merits and righteousnesse which was signified by the incense that Aaron offered when he stood betweene the liuing the dead Christ Iesus is our peace-maker who hath broken downe the middle wall of partition betweene vs he hath reconciled vs vnto God so that by him we haue an accesse vnto the Father by faith we are ioyned to him and lay hold vpon him to eternal life Ephe 2.14.16.18 If we be earnest in seeking these meanes of peace we shall be safe for the danger of his wrath is gone and past Psal 2.12 11 And Aaron said vnto Moses Alas my Lord I beseech thee lay not the sin vpon vs wherein we haue done foolishly wherin we haue sinned 12 Let her not be as one dead of whom the flesh is halfe consumed when he commeth out of his mothers wombe Here we see as we noted before that God would not heare the offenders vnreformed speake vnto him neither abide any talking with them but Aaron is faine to goe to Moses to intreat him that by his intreaty and intercession vnto God the punishment of leprosie may be remoued which is amplified by a comparison of likenesse Doctrine God heareth not such as lie in their sinnes Ioh. â— 31 Psa 66.8 that she may not be as one dead whose flesh is halfe consumed We learn hereby that God heareth not their prayers that lie in their sinnes and are not reconciled vnto him Iob 42.7 8. Esay 1.15 Gen. 20.7 The reasons why God heareth them not
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
which notwithstanding is all false the rest being made equall with him what is all this to the Bishop of Rome who is neither Peter nor any builder of the Church but rather a destroyer and puller of it downe Peter is not now vpon the earth neither doth Christ speak any one word of his successours for then hee would haue said Vpon thee and thy successours I will buid my Church whereas Christ saith not either vpon him or vpon his successours but vpon the Rocke which neither hee nor they were And if Christ had said vpon thee and thy successours I will builde my Church what had this beene yet to the Bishoppe of Rome more then to the Bishop of Constantinople or of Alexandria or of Antioch where also Peter sate what is there vttered or what can there be gathered out of Christs words sounding for him more then for them So then as the Romanists craue of vs to produce one place of Scripture to proue the continued succession of our Churches so we aske of them one place of Scripture to proue this succession of Peter or this deputation which they challenge to themselues For as they claime to be his lawfull heires alone and to receiue from him a twofold sword which Peter himselfe did neuer handle and a triple crowne such as Peter himselfe did neuer weare who preached but Lorded it not wheras they Lord it preach not let them bring forth the Tables and produce the Testament let vs see the writings that we may examine the truth and discusse his title then which nothing can be demaunded more iust and equal But marke a little euen ye that haue but halfe an eare how partial Iudges and corrupt esteemers they are of things that any way goe against them In the point of iustification when we teach agreeable to the Scriptures and to all antiquity That we are iustified by faith alone they cry out that we abuse the people and falsifie the word forasmuch as the Scripture neuer saith by faith alone ye are iustified Whereas in the controuersie of Peters Primacy they deale deceitfully and teach that the Church is builded vpon Peter alone that the keyes of the kingdome of heauen are giuen to Peter alone that he is ordained to bind alone and to loose alone as if hee might play fast and loose at his pleasure and send thousands of soules into hell and yet no man to say vnto him sir why do you so as the Canonists teach They can neuer proue that either Christ spake or ment al these or any of these to Peter alone but in the question of iustification by faith alone though it be not found in so many words syllables in the Scripture yet the sense and substance of them is found nothing being more vsuall in the Scripture then this that we are iustified not by workes but without workes not of the law but without the law Rom. 3.20 and 9.11 and 11.6 Gal. 2.16 Ephes 2.8 2 Tim. 1.9 Tit. 3.5 If then wee be not iustified but by faith what is this but by faith alone So that we adde no more to the meaning of Paul then Christ added to the meaning of Moses which was nothing at all and yet where Moses saith Thou shalt serue the Lord Christ saith it is written Deut. 6.13 and 10.20 Thou shalt serue him onely Matth. 4.10 This then is one note of their partiality that they may adde and alter correct and corrupt at their pleasure wee may not explane and expound the true meaning of the Scripture by the addition of one word Another is this when wee say that these words of Christ in the Euangelist To thee I will giue the keyes and whatsoeuer thou bindest or loosest are not to be restrained to Peter alone but ought to be communicated to the rest of the Apostles in whose name he answered they cry out with a loude voyce and storme mightily at it that wee doe extreame wrong and iniury to Peter the Prince of the Apostles whiles we sticke not to extend and apply the same wordes to others which are peculiarly spoken vnto him and thereupon they vrge against vs in the very words I say vnto thee and Thou art Peter and wil not suffer vs by any interpretatioÌ„ though neuer so euident to depart one iot from the syllables but tie vs fast and keepe vs close to these particulars and as it were pinne vs to Peters sleeue Whereas by this limitation they ceasse not to wound themselues more then vs euen vnto the heart and yet doe not feele the force of the stroke that tendeth vnto death For they are not afraid to stretch these words in length vntill they cracke againe and albeit they be vttered in the singular number yet they extend them to all the Bishops of Rome from Peter who they say was the first vnto Paulus Quintus that now sitteth in that Sea as if Christ had said I will build my Church vpon thee Peter and vpon all the Popes of Rome after thee and thus as I haue heard they beare the simple people in hand that take vp all things at the second hand that Christ said I will build my Church vpon the Bishop of Rome What is now become of the words themselues which they pressed against vs did they not tell vs that Christ said Thou art Peter haue they forgotten what was spoken I say vnto thee It is the fairest flower of the Popes garland and as it were the soule and life of the Papacy to enlarge the words as farre as may be and to vnderstand them of the whole rabble of vsurpers and diuels incarnate that haue ruled in these last dayes and yet they cannot abide or endure that wee should extend them to all the Apostles And if I should aske them how the Bishoppes of Rome can challenge a right to be Peters successors forasmuch as they can neuer euidently proue by any testimony of holy Scripture that Peter euer was at Rome it would trouble their patience and put them into a sweat and yet do no good forasmuch as the contrary rather appeareth Coment on Phile. p. 469. as I haue shewed else-where Thus much of the partiality of these men who like enuious persons are content to pull out both their owne eyes that they may put out one of their fellowes Hitherto we haue spoken of the counterfeite head of the Church of Rome the like might be said of the rest of that proud generation who by sacriledge and vsurpation are growne to be great princes and lordes of the earth and namely of the Cardinals the Popes late creatures who glory to be called the princes Electors and thinke themselues to be equall to the greatest kings of the world who not long since were content to bee Parish Priests Hee hath aduanced them and they aduance him and one claweth another There is no testimony of antiquity nor foot-step found in the word of God Apol. Bellar. contra Mâ—â—â— praef to
98 99. by them the young-man may by taking heed cleanse his waies by them all men shal be made more wise then their enemies more learned then their teachers more prudent then the ancient by them they shall make their way prosperous â—â—sh 1 8. and by doing according to that which is written in them they shall haue good successe Of this is Salomon also another witnesse Prou. 2 9. My sonne if thou wilt receiue my words and hide my commandements within thee c then shalt thou vnderstand righteousnesse and iudgement and equity euery good path This is directed not onely to Princes and Magistrates as appeareth in the Epistle to the Hebrewes but to all the children of God Chap. 12 5. of what calling soeuer they be So the Apostle speaking of our ordinary meates and drinkes declareth that they are sanctified by the word of God and by prayer 1. Tim. 4 5. That which hee speaketh of our vse of the creatures must be vnderstood of all things else and stretched to all our actions forasmuch as the word must be our warrant wheÌ„ to do euery thing how to do it in a good manner how to flye euil and how to vse christian liberty in things that are in themselues indifferent Reason 1 This is so euident that we want not many reasons to confirme it vnto vs. First the titles giuen to the word do teach it For it is called the statute law of God Are not the statute lawes of the kingdome sufficient to direct vs what to do and what we ought to do They are able to secure vs from danger without any forraine helpes Hence it is that the Prophets cry out in euery place for obedience to the statutes of God Deut. 4 1 and 5 1 and 6 1. Psal 119 24. they will tell vs what wee ought to do Likewise the word is saide to be our Counseller as it were a man of Law to which we ought euermore to resort as we see men in matters of doubt repaire to their learned counsell that they may doe nothing without aduice Secondly the Apostle setteth downe this Reason 2 rule that whatsoeuer we do whether we eate or drinke or enter into any action we must set before vs as the chiefe and high end of all the glory of God There may be indeed and are other ends of the things we doe but this ought to be the principall If this be wanting what other ends soeuer we haue the worke is defectiue and vnholy vnto vs. But no man can glorifie God in any thing without obedience and there is no obedience but in respect of the commandement and word of God The Prophet saith well Hath the Lord as great delight in burnt offerings and sacrifices 1 Sam. 15 22. as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fatte of Rams Heereupon therefore it followeth that the word of God directeth a man in all his actions whereas all things done without the testimony of the word of God are without obedience The rule is generall 1 Cor. 10 31. Whether yee eate or drinke or whatsoeuer ye doe doe all to the glory of God and therefore nothing which is done without the warrant of the word can be done to the glory of God Thirdly the Apostle speaking of things Reason 3 that are in their owne nature indifferent concludeth that whatsoeuer is not of faith is sinne Rom. 14 23. If any say the Apostle meaneth a full perswasion of that which he doth to be well done It is true but from whence can that assurance grow vnto the conscience but from faith and how can we perswade our selues that we do well but when we haue the word of God for our warrant The argument then is thus framed wheresoeuer faith is wanting there is sinne but in euery action not commanded and allowed faith is wanting therefore in euery action not commanded and allowed there is sin and consequently to approue our actions we must haue the precept and commandement of God and the allowance of his word Let vs after these things thus confirmed Vse 1 to our consciences proceed to the vses First forasmuch as we must fetch the warrant of our actions from the pure fountaine of the word it teacheth vs the perfection and all-sufficiency of the word of God It needeth no humane verities or popish traditions to be patched or put vnto it which were as much as to adde a ragge to a new garment that needeth it not Psal 19.7 2 Tim. 3 16. The Law of the Lord is perfect conuerting the soule saith the Prophet The whole Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse saith the Apostle It is able to make vs wise vnto saluation and to furnish the man of God to euery good worke Iohn 5 39. Search the Scriptures for in them yee thinke to haue eternall life saith Christ But are all things that we are to do expressed in the word I answer all things are not expressed word for word in so many sillables Whit. contro 1. de Scrip. Quest 6. but all things are contained in the Scriptures For we must know the rule of Nazianzene and it is a sure one that such things as are gathered out of the Scriptures are euen as if they were written they are of like nature of like force of like authority First some things are not in deed and in truth and yet are said to be in Scripture as that God sitteth that he hath eyes eares hands mouth and such like Secondly some things are in deed and yet are not said to be to wit expresly and in so many words so that though the words bee not there yet the doctrine is as that the holy Ghost is God that he proceedeth equally froÌ„ the Father and from the Sonne that there are two Sacraments that Christ is God of himselfe and consubstantiall with his Father and an hundred such points which are necessarily collected and concluded from them as he that saith twice two saith foure and he that saith twice twenty affirmeth forty though not in so many words Nazian lib. 5. de Theolog. Againe some things neither are neither are saide to be as that an image and an idoll are different in themselues And lastly some things are and are said to be in the Scriptures as that there is one God and one Mediatour betweene God and man Now we say that all things necessary are contained in them but not expressed as the baptisme of infants and originall sinne yet are distinctly and demonstratiuely inferred out of them and so are all things that belong to faith or obedience whatsoeuer we are either to beleeue or to practise Luc. 16 29. Abraham saith to the rich man They haue Moses and the Prophets let them heare them if they heare not them neither will they be
better then of our selues through lowlinesse of minde Phil. 2 3. â—â—nches of 〈◊〉 vse This vse is as a stocke that hath many branches and disperseth it selfe diuers and sundry waies First of all we are willed to reioyce and be glad when the pleasant sauour of our brothers good name as a precious sweet ointment to the nostrils commeth abroad to his praise and commendation To heare euill of him should no more affect vs and delight vs then an euill smell which we abhorre and cannot abide but shunne it as farre as we can and testifie our dislike of it We are to be glad for the credite and good estimation of our neighbour This is a most worthy and principall fruite of the Spirit set downe by the Apostle Gal. 5. ver 22. The fruite of the Spirit is loue ioy peace long-suffering gentlenesse goodnesse faith meeknesse temperance against such there is no law And in the Epistle to the Romanes he thanketh God for them all because their faith was spread abroad throughout the whole world Rom. 1 8. In like manner Iethro the father in law of Moses came vnto him in the wildernesse and reioyced for all the goodnesse which the Lord had done to Israel when he had deliuered them out of the hand of the Egyptians and brought them ouer the red sea Exod. 18 9. So it ought to bee with vs wheÌ„soeuer any good befalleth others we ought to account it as our owne as wee haue our part in the profite of it so ought we to reioyce for it It is so in the members of our naturall body and it should likewise be so in the members of the mysticall body of Christ Iesus Secondly wee are bound to acknowledge the good things we see in our neighbours and to speake of the same The Apostle warneth vs that we should speake euill of no man Tit. 3 2. For this is vnseemely and vnlawfull for them that professe the faith of Christ and the feare of God Which reproueth those that in company of others at common feasts meetings make many of their brethren their tabletalke and defame them with their euill reports The Apostle speaking of Timothy noteth that the brethren reported well of him Acts 16 2. prouided alwaies that we allow not of the faults offences that are in them as 2 Chron. 25 2 27 2. Contrary to this duty are many abuses which wee are to consider First to hide the good things that are in them and to smother and conceale them as fire is raked vp in the ashes or a treasure buried in the earth or a pearle cast into the Sea Secondly to forge tales to their hurt and discredite whom the Apostle calleth inuenters of euill things Rom. 1 verse 29. This is to haue Satan in our heads Thus doe many inuent wickednesse in their beds and put it in practise when they arise These haue not God in their thoughts Thirdly to receiue and beleeue them being inuented by others without ground and warrant whereas we should not credite flying tales vncertaine rumors and reports without iust and sufficient cause though it be bruted and blazed neuer so commonly confidently and constantly When a fame ariseth vpon one mans report and relation or peraduenture more it may proceed from an euill minde or some priuate grudge or hatred of his person or dislike of his profession or other secret cause and therefore it ought to moue vs to see farther to search deeper into the cause before we beleeue the matter as Exod. 23.1 Thou shalt not raise a false report put not thy hand with the wicked to be an vnrighteous witnesse To this purpose Dauid said to Saul Wherefore giuest thou an eare to mens words that say behold Dauid seeketh euill against thee Such men haue the diuell in their hearts that beleeue and in their eares that heare with delight such slanderous words Thirdly to spread abroad lying and flying tales inuented heard and beleeued Thus one euill draweth forward another and maketh no end vntill all be euill and one mischiefe followeth in the necke of another is fruitefull in begetting children like vnto it selfe This sinne is made the more greeuous hainous when we heare tales and taunts begun and furthered by others and our selues adde somewhat of our owne as same for the most part encreaseth by going euery foote getteth new strength as we see 2 Sam. 13 ver 32. When Absolom had encouraged his seruants to kill Amnon his brother because he had defiled and defloured his sister Tamar tydings by and by came to Dauid Verse 30. saying Absolom hath siaine all the Kings sonnes and there is not one of them left See heerein our great corruption and take notice of it and seeke to redresse and represse it euery day more and more We are ready to detract from our brethren in good things and contrariwise to adde vnto them and to ouerlade them with euill things Thus we will seeme to know more of them and to see farther into them theÌ„ they do themselues Wherefore Moses deliuereth this as a warning vnto vs Leuit. 19 16. Thou shalt not goe vp and downe as a tale-bearer among thy people neither shalt thou stand against the blood of thy neighbour I am the Lord. The diuell is in the tongues of those that tell these tales and in their feete that walke vp and downe with theÌ„ from place to place from person to person from house to house For this cause Salomon saith Pro. 26 20. Where no wood is there the fire goeth out so where there is no talebearer the strife ceaseth The third branch of the vse is this that we are bound to keepe secret the offence of our neighbour and not to blaze it abroad if by priuate admonition he may be won So delt Ioseph with Mary when he perceiued that she was with child Math. 1 19. He would not make her a publike example But it may be obiected Obiection that by this meanes wee shall make our selues partakers of other mens sinnes I answer Answer no man must flatter another in euill for thereby he hurteth his soule and hardeneth his heart Salomon saith Prou. 27 6. Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull This is a greeuous sinne in any but more greeuous in the Minister and doth the greatest harme Heereupon the Apostle speaketh of himselfe and the rest of the Ministers 1 Thess 2. Wee vsed not at any time flattering words as ye know nor a cloake of couetousnesse God is witnesse And in another Epistle writing of such as caused diuision and offences contrary to the doctrine of Christ hee saith They that are such serue not the Lord but their owne belly and by good words and faire speeches deceiue the hearts of the simple Rom. 16 18. Of such also the Lord complaineth by his Prophet Ier. 6 14. They haue healed the hurt of the daughter of my people slightly saying peace
vnto him and hee dyed as the man of God had saide Zachariah the Priest had an Angell sent vnto him from God standing at the right side of the Altar of Incense 〈◊〉 1 13. telling him that His prayer was heard and that his wife should beare him a sonne and that many should reioyce at his birth â—â—rse 14. howbeit hee would not beleeue the message he measured all things by the course of nature the word of the Angel would not suffice him that stood in the presence of God and was sent to speake vnto him and to shew him these good tydings hee must farther heare verse 18. Whereby hee should know this But he that would not rest in these good tydings is constrained to heare heauy tydings that he should be dumbe â—se 20 and not be able to speake vntill the day that these things be done because he beleeued not his words which should bee fulfilled in their season The like we might also say of the Israelites in the wildernesse as wee shal see afterwards in the eleuenth chapter of this booke of Numbers Moses shewed the weakenesse of his faith and the people the want of their faith so that the Lord complaineth against them against Moses that hee was of little Faith against the rest that they were for the most part a faithlesse generation albeit they had knowne his goodnes tryed his power felt his iustice and seene his mercies and miracles plentifully amongst them he might iustly take vp the same complaint against his people which Christ did against his Disciples Mat. 17. verse 17. O generation faithlesse and crooked how long now shall I bee with you How long now shall I suffer you Hence it is that when Moses considering the want they had of flesh Numb 11 21 22. saide Sixe hundred thousand foote-men are there of the people among whom I am and thou sayest I will giue them flesh that they may eate a moneth long Shall the sheepe and the Beeues be slaine for them to finde them eyther shall all the fish of the sea bee gathered together for them to suffice them The Lord saide vnto Moses Is the Lordes hand shortned Thou shalt see now whether my worde shall come to passe vnto thee or no. Hee sent them that which they desired but hee sent it not as a blessing they lusted with Concupiscence in the Wildernesse and tempted GOD in the Desert so that it turned to bee a curse vnto them Verse 33. for While the flesh was yet betweene their teeth before it was chewed euen the wrath of the Lord was kindled against the people and hee smote the people with an exceeding great plague Yea such was the iudgement that came vppon them Verse 34. that the place was called Kibroth hattaauah the graues of Lust for there they buried the people that fell a lusting to keepe thereby the greatnesse of their sinne fresh in remembrance verifying that also which the Prophet saith Psal 106 16. Hee gaue them their request but he sent leannesse into their soule They had flesh enough but it did them no good they abounded but their aboundance turned to their destruction So wheÌ„ they wanted water and Moses Aaron did not teach them to be patient vnder the crosse and contented with Gods hand the Lord spake vnto them Because ye beleeued mee not Numb 2â— 12 to sanctify me in the presence of Israel therefore ye shal not bring this Congregation into the land which I haue giuen them There is no greater wrong can bee done to God then to doubt of his trueth of all sinnes this is one of the most highest and most heinous to haue in vs an euill heart and vnfaithfull to depart away from the liuing God Wherefore when wee or any part of the Church are in extreamity and lye vnder affliction let vs not cast off our confidence that hath great recompence of reward Heere is a stay to rest vpon heere is a pillar that cannot bee shaken heere is a most sure and firme foundation vpon which we should builde our house Is hee more mercifull to his Saints then they can wish or desire Let vs then know for a certainety that there is great hope of deliuerance in the greatest extreamities though wee know no way to escape but that wee rest as a prey in the teeth of the Lyon yet the loue of God toward vs is infinite and vnspeakeable hee can restore vs and redeeme vs by sundry wayes that wee could not thinke of nor dreame of nor desire This is that which Mordecai is bolde to put Esther in minde of Ester 4 14. If thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy Fathers house shall perish Faith is the ground of things hoped for and the euidence of things not seene Heb 11 1. If there be faith in vs as the graine of Mustard seede which is very little we shall finde the benefite and fruite of it If any grace bee wanting in vs the fault is in our selues and not in God wee haue the truth of his word deliuered vnto vs but we beleeue not the doctrine which we heare This wee see in the Prophet Esay chap. 50 2. Wherefore came I and there was no man I called and none answered is mine hand so shortned that it cannot help Or haue I no power to deliuer Beholde at my rebuke I dry vp the sea I make the floodes desert Their Fish rotteth for want of water and dieth for thirst And afterwards the same Prophet vrgeth this point Esay 59.1 2. Behold the Lords hand is not shortned that it cannot saue neither his eare heavy that it cannot heare but your iniquities haue separated betweene you and your GOD and your sinnes haue hidden his face from you that he will not heare Nay his eare is so farre from being heauy that he cannot heare that on the other side he is quicke of hearing and so quicke that hee is sought of them that asked not for him and found of them that sought him not Esay 65 1. Seeing then hee is fo bountifull aboue all our desires woe vnto vs if wee beleeue not his worde nor rest vpon his power nor content our selues with his promise When the Israelites were oppressed with the hard and cruell taske-masters of the Egyptians what could they desire or what did they desire at the hands of Pharaoh but to go into the wildernes to serue him and to carrie with them their owne Cattle their children and their substance But God did not only grant that vnto them but brought them out with great substance Psal 105 37. Exod. 12 29. He gaue them siluer and gold there was not one feeble person among their tribes They neuer durst aske of God to giue them the treasures and the spoiles of their enemies yet he gaue them that which they neither dared to aske nor desired to obtaine for they
there cannot be a greater benefit God the Father offereth and assureth his owne Sonne whom he hath sealed to be the Mediatour of our redemption he deludeth and deceiueth no man that commeth to the Supper as a guest prepared for the marriage feast 2 Cor. 2.16 For as the word turneth to be the sauour of death vnto death to the vnreuerent and vnregarding hearer so in truth is the Sacrament the sauour of death vnto death to the vnworthy and vnwise receiuer Let vs therefore throughly examine and prooue our selues whether we be in the faith or not 2 Cor. 13 5. and consider diligently what is set before vs and hunger and thirst after Christ that we may obtaine this hidden Manna This we shall neuer do except we obserue these few rules First we must try our selues by the law of God whereby commeth the knowledge of sinne Rom. 3 20 7 7. It is a cleere glasse to shew vs our faces or rather our hearts Iam. 1 23. From hence we must frame an editement against our selues Secondly we must labour to vnderstand and beleeue the common corruption of all mankinde standing partly in originall sinne and partly in the fruites thereof wherewith all are tainted as with an vncleane leprosie from the crowne of the head to the soale of the foot Rom. 3 9. Thirdly we must feele the curse of euerlasting death due to vs Gal. 3 10. Fourthly we must learne what couenant God hath made with vs touching grace and mercy that we may be raised vp to comfort in the Sonne of God our Redeemer Fiftly we must desire to be made partakers of the Lords Supper and feele how much we stand in need of it which will follow necessarily vpon the former Lastly we should fit our selues the better vnto the worke by considering the proportion betweene the signes and the things signified The beholding of the breaking of the bread the powring out of the wine should enforce vs to remember the body of Christ broken and his blood shed for vs. When wee looke vpon the Minister comming to vs and reaching forth these elements We should consider that the Lord Iesus himselfe commeth to vs and offereth himselfe with all his mercies and merits vnto vs if wee haue faith to receiue him And as we lay hold vpon the bread and wine and take them in our hands so we must stretch forth the hand of a liuely faith to lay hold of Christ for with him we shall entertaine all his sauing benefits to our endlesse and euerlasting comfort CHAP. X. Ver. 1 2. And the Lord spake vnto Moses saying Make thee two Trumpets of siluer c. HEere wee haue the conclusion of the first part of this book Doctrine Of the siluer Trumpets the vse of theÌ„ In this chapter we are to consider two thinges First the commandement of God directed to Moses to make two siluer Trumpets Secondly the remouing of the Israelites from Sinai to Paran Touching the Trumpets they are described by the matter they must be made of siluer by the forme of an whole piece Thirdly by the ends for the calling of the assembly and for the iournying of the Campe. Fourthly by the manner prescribed how to vse them to what purpose one alone is to be sounded to what purpose both when an alarme is to be blowne and when the alarme is to be blowne the second time when they must blow but not sound the alarme Fiftly by telling who shall be the trumpetters or sound the Trumpets the sonnes of Aaron the Priest Lastly by the time how long this vse shall continue to wit as an ordinance for euer euen so long as the Commonwealth of the Israelites shall endure This is the present vse of them there is a double vse of them commanded for the time to come one in time of warre to assure them that God will then remember them for good and saue them from their enemies ver 9 the other in time of peace at their solemne feasts at their burnt offerings and peace offerings Vse 1 The vses of them follow which are partly ciuill and partly ecclesiasticall And first seeing these siluer Trumpets serued for the Camp and the Congregation to assemble and to remoue and that the power of making them is committed to Moses who hath the sole prerogatiue to call and to dissolue assemblies about publike affaires we learn that it belongeth to Kings and Princes as their proper right to gather together The authority of K ngs and Princes what it is and to dismisse them that are gathered together Euery one hath not authority and iurisdiction to draw multitudes together we shall haue no small ado if that may be suffered Acts 1â— 23. We must haue lawfull and orderly assemblies vers 29. and such as do not sauour of confusion So it was in Egypt without Pharâ—oh no man might lift vp his hand or foot in all the Land of Egypt Gen. 41 44. This right is annexed to the highest power by an estate indefeizible and by a perpetuall law that cannot be dissolued throughout all generations As this power together with the Trumpets was giuen to Moses so did he and his successours practise the same who commanded in chiefe as Deut. 33 ver 5. Numb 31 6. Ioshua called and dismissed the people and they obeyed him in the execution of that power no lesse then they had done Moses before Iosh 1 17 and 24 28. So did Dauid vse these Trumpets 1 Chron 15 4 23 2 3 6. When the Arke was to be remoued and when the offices of the Tabernacle were to be ordered which are things meerely belonging to true religion The like we might say of Salomon 2 Chron. 5 2. of Asa Iehosaphat Hezekiah and Iosiah Thus were all generall Councels congregated and called together and there were none otherwise called for a thousand yeares after Christ but by the Trumpet of Moses that is by the authority of Caesar Thus did Moses also in gathering assemblies about publike affaires both for consultation and action For consultation The neceâ—â— of gatheriâ—â— assemblieâ— because many eies may discerne that which few cannot For action because many hands may discharge that which is troublesome cumbersome for one to do Exod. 18.18 This serueth to reproue three sorts first the Bishop of Rome who as a theefe and vsurper hath encroched vpon the Princes right and stollen away one of these siluer Trumpets and carried to it Rome He would leaue Moses but one Trumpet and would limit his office to ciuill and temporall things challenging power in all spirituall causes and ouer all spirituall persons Howbeit Aaron the High-Priest neuer offered to wring and wrest out of the hand of Moses this power he was content to blow them at the commandement of Moses or rather at the commandement of God Nay such is the tyranny of this proud Bishop that he contenteth not himselfe with one Trumpet though he haue indeed right to none
which shall doe him good and for his sake he will also doe them good that do good to him If any shall rise vp against him as an enemy God will shut the mouth of the lyon he will declare himselfe to bee his enemy and arise betimes for the defence of his seruant And this appeareth euidently in the hystory that is set downe of him This is therfore the comfort of the Church that albeit it haue many enemies that hate it oppresse it persecute it yet it shal haue many patrons nurses friends and fauourers nay God himselfe will protect it defend it and deliuer it nay he promiseth to blesse them that blesse it and threatneth to curse them that curse it This made Dauid say Pray for the peace of Ierusalem let them prosper that loue thee Ps 122.6 Vse Lastly it is our duty to labour to be in the number of his children otherwise these promises belong nothing at all to vs. Glorious things are spoken of thee O City of God but what is that to vs if we be not citizens of that city It is a notable priuiledge to haue the same common friends and enemies with God this is made ours if wee bee his if not we haue no benefit by it at all What will mooue vs to holinesse and righteousnesse of life if this will not that he which toucheth any of those that belong to him toucheth the apple of his eye Zach. 2. Could the Prophets haue vsed a fitter phrase to shew the care of God toward vs and the desire he hath to further our saluation If he were a mortall man like vnto vs Caluin Sâ—â— on Deâ— 3 and had flesh and blood together with those parts that we haue he could not more tenderly keep the apple of his eye then he hath kept his people from time to time We know it is the most tender part of the body of man vpon which dependeth the comfort of all the rest If a man were stricken on the head or hand or arme it might be borne but if he receiue a blow in the eye all the body starteth at it and wee are much grieued by it Howbeit we are expresly taught that God keepeth vs not as his arme or as his legge onely but as the most tender part to wit his ey as the most tender part of that tender part namely the apple of the eye Thus it pleaseth God to speake to vs to make vs vnderstand that which otherwise would be high and hard for vs if he should speake according to his own maiesty He hath neither armes nor legs neither hands nor eies but he borroweth this comparison as well known to vs and stoopeth down to our rudenesse and infirmity that we might conceiue his workes the better For the meaning is that he will defend and preserue vs not as a mortall man doth his hands or feet but as he wold do the apple of his eye This is his goodnesse toward vs when any of his are hurt he receiueth a blow on his eye and therefore cannot hold his peace and ought not we on the other side for our parts make all hast to register and enrol our selues in the number of his children All this his fauour is lost if we be not his Let vs ioyne our selues therefore to Gods people let vs be one with them that we may be as one heart and one soule And as we noted before that seeing God reputeth our enemies to be his we ought to esteeme his enemies to be ours so likewise we ought to account his friends to be our friends Such shall enter into the Tabernacle of God Psal 1â— and rest in his holy hill in whose eyes a vile person is contemned but he honoureth them that feare the Lord. 1 Sam And if God will honor them that honor him ought not we also to honor them and shew our selues like to our heauenly Father The Prophet telleth vs that all his delight was toward the Saints that were on earth Psal 16.3 God delighteth in such let vs follow his example doth the contrary of the vngodly Psal 139. Doe not I loue them O Lord that loue thee and doe not I reioyce with those that are obedient vnto thee yea I loue them with an vnfained and perfect loue I account them as my best and chiefest friends in comparison of whom I doe make account of none other In doing this we shal haue God to be our friend Wherefore let vs remember our duty to bee carefull to become sound and sincere members of the Church by true faith and a right ordered obedience that so God may accept vs to be his children Verse 36. And when it rested he said Returne O Lord vnto the many thousands of Israel This is the second prayer which Moses ordinarily made at the resting of the Arke and the pitching downe of the tents Heere are two things set forth first the act of God Returne O Lord this is also spoken after the maner of men for properly God neither goeth nor returneth he neither proceedeth forward nor returneth backeward but it is spoken in regard of a new work of God to be shewed toward his people The meaning is as if Moses had said As thou Lord wentest before vs to driue away our enemies so hauing put them to flight that none can stand before thee vouchsafe to come againe to our tents take vp thy rest residence among vs thy people â—â—â—l â—â—â—ol â—â—â—c locum as Psal 7.6.7 Arise O Lord in thine anger lift vp thy selfe because of the rage of mine enemies and awake for me c. So shall the Congregation of the people compasse thee about for their sakes therefore returne thou on high Secondly the persons to whom he should returne and among whom he should rest to wit the thousand thousands of Israel From hence we may obserue breefly â—â—â—trine where it is that God resteth and among whom he dwelleth 〈◊〉 dwelleth â—â—ng his â—â—le that is among his owne people hee abideth in his Church for euer there he hath pitched downe his standard and purposeth to continue he hath chosen Sion he hath desired it for his habitation This is my rest for euer heere will I dwell And in the next words he giueth the reason for I haue desired it Psal 132.13 14. All creatures are his so are all places his he hath his choyce to abide wheresoeuer it pleaseth him for all the world is his for who created it and gaue it a being but he Now of all places hee chooseth his Church to be with it and to rest in it Thus speaketh the king of Iudah 2 Chron. 13.12 God is with vs for our Captaine and Matth. 28.20 Christ saith euen he that walketh among the seuen golden candlestickes Reuel 1.13 Loe I am with you to the end of the world Reason 1 For first who is it that gathereth the Church but he can any doe this but God by his infinite
and 3 6. 2 King 13 14. Neh. 2 5 Ester 5 4 8. 2 Sa. 24 3. 1 Sam. 25 24 c. Thus haue Gods children by the light of the word and the vngodly by the light of nature performed this duty And no maruell because superiours beare Gods image to inferiours are to them not by mans inuention or vsurpation but by the ordinance of God in Gods stead as Moses made Ruler and Gouernor was to Aaron Exod. 4 16. He shall be to thee in stead of a mouth and thou shalt be to him in stead of God Againe we haue the expresse law commandement of God binding the consciences of al Exod. 20 12. Psalm 82 6. Lastly they are sâ—t ouer inferiours not for their owne glory but for their good 1 Tim. 2 2. Rom. 13 4. He is the Minister of God to thee for good Vse 1 This principle offereth these vses first a reproofe of those that are so farre from yeelding them reuerence that they reiect their authority and cast off their yoke froÌ„ their necks they mutter at theÌ„ their commandements they reuile them and vse vnreuerent speaches to them and of them both before their faces and behind their backes which ought not to be Hence it is that Moses saith Exod. 22 28. Thou shalt not reuile the Gods nor curse the Ruler of thy people And Eccl. 10 20. Curse not the king no not in thy thought and curse not the rich in thy bed-chamber c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe Tit. 2 9. It falleth out for the most part that they haue least honour at their hands of whom they ought to haue greatest Fathers and masters haue many times more honour out of their owne doores then they haue within them of other mens seruants and children then they haue of their owne For as Christ saith A Prophet is not without honour but in his owne country among his owne kinne and in his owne house so is it for the most part with all parents and masters Mark 6 4. Secondly if this duty be to be performed vnto men much more must we hold it to bee due vnto God If reuerence and obedience be due to mortall men who haue the image of God vpon them and that darkly obscurely how much more may God iustly chalenge these duties who hath giuen power and authority vnto men Iohn 19 11. Hence it is that God saith by the Prophet If I bee a father where is mine honour and if I be a master where is my feare Mal. 1 6 8. If ye offer the lame and the sicke is it not euill Offer it now vnto thy Gouernour will he be pleased with thee or accept thy person Numb 12 verse 14 Heb. 12 verses 9 10. Lastly it belongeth to all superiours so to carry themselues that they may procure and deserue reuerence do not iustly bring contempt vpon themselues For this cause doth Paul teach Timothy to flye youthfull lusts 2 Tim. 2 22 and to beware that he giue not occasioÌ„ to make others despise his youth 1 Tim. 4 12. which he shall do if he be an example to the beleeuers in word in conuersation in charity in spirit in faith and in purity Forbid them Heere we see what Ioshua would haue Moses do he counselleth him to restraine them A young man young counsell The Doctrine from hence is Doctrine Young men are ordinarily rash in iudging of others that young men are commonly and ordinarily rash in iudging others yea more rash then elder men consequently more apt to iudge amisse and to giue euill counsell sentence of such things as are well done Such were Rehoboams green heads they gaue greene counsell and such as cost him the losse of the greatest part of his kingdome 1 Kings 12 verses 8 13 14. Grauity and sobriety are commended in elder men Titus 2 1 2. but young men follow the vanity of their young yeares Eccl. 11 9 10. The reasons are plaine First age yeares Reason 1 bring experience and ripenesse of iudgment and so wisedome Youth is as greene timber age as that which is seasoned Iob 32 7. I said Daies should speake and multitude of yeares should teach wisedome Againe their affections being hotter and stronger are more vnconstant and vnbrideled ready to runne into extremities as vntamed heiffers not vsed to the yoke Lastly they put farre from them the euill day they thinke themselues priuiledged by their age and make account they haue time enough hereafter to enter into better courses They liue for the most part as if they had made a couenant with death and with hell and are lesse carefull to be kept and guided within the compasse of Gods lawes Forasmuch as sentence is not executed speedily against an euill worke Eccl. 8 11. their hearts are fully set in them to do euill The vses First this teacheth vs not to rest Vse 1 in the iudgement nor to follow the counsell of yong men except they haue old mens gifts and graces in them For touching gifts it is true which Elihu testifieth Iob 32 9. Great men are not alwaies wise neither do the aged vnderstand iudgement Old men may be yong in gifts and young men may bee old in gifts Secondly let young men suffer their elders to speake before them especially in censuring things that are strange It is a point of wisedome for all especially for young men to suspect their owne iudgement and sentence concerning others their persons their gifts and their actions Thirdly it reproueth those that set vp in the Church promote to the office of teaching such as are young in yeares and gifts and not yet seasoned to build vp others but are light wanton rash not graue discreete and sober Adde vnto these such as aduance those that are planted newly conuerted to the truth of the Gospel before there be sufficient triall made of the soundnesse of their religion and the sincerity of their conuersation Paul teacheth Timothy that the Minister must not be a nouice or one newly come to the faith 1 Tim. 3 6. lest beeing lifted vp with pride he fall into the condemnation of the diuell It is a fault among vs that we many times giue too easie accesse to the Pulpit to such as beare themselues as conuerts among vs I meane such as haue beene fugitiues and forsaken our Church and returne home againe oftentimes worse then they went out and liue scandalously to the dishonour of God and the offence of many Such ought to bee thoroughly tried and proued let them liue in the place of common christians before they bee trusted with the place of Captaines and let them thereby purchase to themselues a good degree to farther promotion Lastly seeing rashnesse and vnaduisednesse are specially incident to youth let them learn to season their yeares with the word of God
from vs Mat. 25.28 My seruant Moses is not so who is faithfull in all my house In these words we haue a notable description of Moses to his perpetuall commendation and praise with God and men It is a notable dignity and prerogatiue to bee the seruant of the high God How doe men delight to shroud themselues vnder the liueries of great men and how much do they take themselues to be honoured by it how much more ought wee to labour to approoue our selues in the presence of the mighty God and to shew our selues to be his faithfull seruants Obserue farther the title giuen to the church What is ment b the house of God it is called the house of God wherby he doth not meane the Tabernacle but the people of God ouer whom he was made ouerseer so that he putteth the place for those in the place the house for the family of God in the house as Cornelius the captaine is said to beleeue and to be baptized with all his house that is his houshold so heere we vnderstand the family and church of God committed to his charge which he led ruled and gouerned aright as a faithfull seruant to his master Doctrine The faithfull are the house of God The doctrine is this that the Church or faithfull are the house of God Hebr. 3.6 1 Tim. 3.15 2. Cor. 6.16 The reasons are plaine God dwelleth in it Reason 1 as a master in an house there doth manifest and communicate himselfe familiarly to his people as 2 Cor. 6 16. Secondly it is called his portion and his inheritance Deut. 32 9. It is his treasure and his flocke Acts 20 28. 1. Pet. 5 2 3. Thirdly it resembleth an house which hath some builder owner and lawes by which it is ruled God is the owner of the Church he hath builded it by his Sonne Pro. 9 1. Hebr. 3 4. who hath purchased it to bee peculiar to himselfe through his owne blood and therefore the Church may fitly and iustly be called his he bought it with a great price it cost him deare before he could redeeme it It was before the diuels house Math. 12 44. He layeth claime to vs and chalengeth man to be his owne the Lord Iesus tooke them out of his hand purchased them by giuing his life whereby we are become his possession This serueth to proue Christ to bee true Vse 1 God equall to the Father against such heretikes as deny his deity This house wherein Moses is commended to bee faithfull is his house he is the heire of it the owner of it the great Sheepheard of the sheepe it is he that dwelleth in our hearts by faith Eph. 3 17. This house belongeth to none properly but to God it is not the house of Moses or of any man or Angel but the house of God Now this is truely called the house of Christ Heb. 3. and therefore Christ is God It is he that did build it and set it vp No house can build it selfe for nothing can be the cause of it selfe but must be caused by some other so must the house be builded and made by another Secondly conclude from hence that there Vse 2 is one onely true Church of the old and new Testament The house of God and of Christ is one wherein Moses long agoe was faithful and it is that which we our selues are Therefore his dwelling house is the same This house hath continued from the beginning shall continue vnto the end It needeth indeed often repairing but it shall neuer be abolished and taken out of the world True it is the Iewish Church had many types and ceremonies howbeit in substance it is the same with the christian Church Thirdly we may gather the safe condition Vse 3 of the Church For who shall fight against the inheritance which he hath purchased or ruine the house which he hath builded or enter vpon the possession which he hath obtained and bought lawfully at a deare price and bee able to preuaile We see by experience that a man will spend limbe and life for his house land where he dwelleth and which he bought and paid for dearely And will not God defend his inheritance which he knew before whom he chose to be his before the world whom in time he called iustified sanctified will glorifie for whom he sent his onely begotten Sonne from his owne bosome to lay downe his life This made the Prophet say Israel is an hallowed thing whosoeuer eateth it shall be consumed and come to nought Ier. 2 v. 3. Iohn 10 28 29 We are his giuen vnto him by the Father and he will neuer lose vs no man can take them out of his hand This is a singular prerogatiue of the faithfull that Christ dwelleth with them and abideth in them Ioh. 14 23. Eph. 2 19 20. He will neuer suffer his house to perish but giueth them his assurance and assistance to continue with them which cannot agree with popish doubting and wauering 2 Tim. 2 19. 1 Pet. 1 5. True it is such is our weaknesse that we are ready to giue ouer our hold of God but he will neuer giue ouer the hold that he hath of vs. His ancre is so firmely setled and fixed vpon the ground of our heart that no stormes or tempests can shake or loose it We are prone to leaue him but he is resolued not to leaue vs or to lose vs. The Lord hath bought vs too dearely to part so lightly from vs. Our state therefore is sure and certaine we shall not fall away for euer whatsoeuer the Church of Rome holdeth teacheth and defendeth Lastly let vs labour to be of the houshold of faith Let vs not be prophane in life and Vse loose in conuersation but separate from the wicked of the world which are no part of Gods house We cannot be of the houshold of faith and of the houshold of infidelity and impiety forasmuch as there is no concord or agreement no fellowship or communion betweene light darknesse 2 Cor. 6 19 20. Let vs prepare for Christ a good lodging and entertainment in our hearts that he may dwell in vs. Let vs not offend him or greeue him or driue him away by our sins and disobedience as Heb. 3 6. His house we are if wee hold fast the confidence and the reioycing of the hope firme vnto the end Who is faithfull in all my house Moses receiueth this commendation from the mouth of God that he was found faithfull a faithful teacher a faithfull Prophet publishing the will of God to the Church The doctrine is Doctrâ—â—â— The M◠〈…〉 their pâ— It is required of all the Ministers of God that they be found faithfull and conscionable in their places 1 Sam. 2 35. Math. 24 45. Luke 12 42. 1 Cor. 4 2 17. The Prophets of God did stand vpon their watchtower they hearkned and heard what the people did So did the Apostles and so they taught
Pet 3.1 2. Ezek. 12.27 28. Againe it meeteth with such as abuse Gods patience to harden their hearts in sinne The more God spareth vs and the longer he waiteth the more insolent and vntoward the greatest sort doe grow abusing the lenity and long suffering of God presuming and waxing bold to offend because he doth not speedily punish Eccle. 8.11 Nehe. 9.17 sinne is increased by this meanes for the more he suffereth the greater is our sinne Thirdly this serueth for comfort and consolation Vse 3 It lifteth vp perplexed and disquieted consciences for their sinnes trembling vnder Gods hand as the child vnder the rod and fearing to be consumed in his wrath Let no man despaire or be out of hope for this is his nature he is long suffering Exod. 34. This is vttered to Moses to comfort him who feared the vtter subuersion and destruction of Israel for their idolatry in worshipping the golden calfe Exod. 32.2 Psal 103.8 9. Againe it serueth to worke confidence and assurance of faith and mercy in the hearts of the godly that if they pray vnto him and desire to haue his anger remoued he will be appeased toward them and spare them as we see in this place how Moses vseth these words to the same purpose Lastly it comforteth the Church against the wickednesse and cruelty of her persecuters they sticke not oftentimes to shed innocent blood and God seemeth for a time to hold his peace and nothing at all to regard either what the enemies doe or what his children suffer for he sendeth downe no punishment vpon them Notwithstanding we must not imagine that God hath forgotten vs in our miseries as if he had shut vp his kindnesse in displeasure but he is patient euen toward them he best knoweth his times and seasons for iustice and iudgement as he doth for mercy and compassion When the time of his patience is runne out then will his time of iustice clearely appeare Thus doth Dauid comfort himselfe a man that had experience of many sorrowes Ps 86.14 15. O God the proud are risen against me and the assemblies of violent men haue sought after my soule and haue not set thee before them but thou O God art a God full of compassion and gracious long suffering and plenteous in mercy and truth Lastly sundry exhortations arise from Vse 4 hence to sundry good duties which I will only point out first it serueth to mooue vs to breake out into the praise of God Our sinnes deserue suddenly to be swept away the measure of them is exceeding great It is his great mercy that we are not vtterly confounded consumed Psal 130.3 4. Secondly we must be patient toward our brethren Col. 3.12 13. Ephe 4.32 Let vs deaâ—e with our brethren as we see God hath dealt with vs. If we be hasty to reuenge let vs take heed lest we kindle the wrath of God against our selues Matthew 6. verse 15. Lastly it is our dutie to repent of our sinnes while we haue time and to seeke the Lord while he is neere Rom. 2.4 Ioel 2.3 Verse 19. Pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy and as thou hast forgiuen this people from Egypt euen vntill now Heere we haue the third and last argument of the prayer to mooue the Lord to pardon them wherein he putteth the Lord in mind of his workes of mercy and thereupon is bold to pray for the continuall course of more mercy Pardon this people as thou hast forgiuen them from Egypt vntill now Doctrine The doctrine All the benefites and blessings that we receiue in this life All the blessings present giue assurance of more blessings to come are such as giue vs hope and assurance that we shall receiue more blessings and mercies from God So then the point to be considered is this that mercies present assure more mercies to come vpon the faithfull as Psal 77.5 Iosh 10.25 1 Sam. 17.34 35 36 37. Reason 1. The reasons A promise in part performed is a good assurance that the rest also shall be performed So then if God haue giuen to a man any blessing in part it shall be an assurance vnto him that he shall also receiue more from God Euery gift of God is as a pawne or gage laid vp and left with vs for when hee bestoweth any blessing he giueth vs earnest to assure vs of moe that shall follow and of a greater measure of the same gift 2 Cor. 1.22 and 5.5 Ephes 1.14 Secondly deedes are much more effectuall and powerfull then words Albeit the word of God be sure whatsoeuer he hath spoken yet we lay better hold vpon his workes Men are not so much afraid of Gods threatnings to come as when they see and feele his iudgements present vpon themselues and others so is it in this case for though the promises of God bee good payment because he hath promised that cannot lie Tit. 1.2 yet we are not so easily drawne to beleeue them made by wordes onely as when we find them in part performed vnto vs then we conceiue vndoubted and assured hope to receiue the rest also because he doth thereby as it were enter paiment of a debt I meane a debt by promise on his part not by any desert on our part Vse 1 The vses follow First this teacheth euery man that be ought to obserue and keepe in mind the benefits and mercies of God both vpon himselfe and other how God from time to time hath blessed him that so he may haue comfort in time of need For this is the cause why so many despaire and haue no comfort at all when the iudgements of God are vpon them they forget Gods goodnesse and neuer cast their eyes backe to the times past nor remember the former benefits and comforts which they haue receiued from God and so are wholly destitute of comfort and remaine without hope to receiue any moe mercies froÌ„ him When Moses prayed vnto God to shew him this mercy that he might enter into the land of promise he beseecheth the Lord after this manner O Lord God thou hast begun to shew vnto thy seruant thy greatnes and thy mighty hand I pray thee therefore let mee goe ouer and see the good land that is beyond Iordan Deuter. 3.24 Whereby wee see he considereth how God had dealt with him in former times and maketh that a motiue to stirre vp his faith for the time to come to hope for and to desire the continuance thereof Secondly this teacheth all of vs whereupon Vse 2 we ought in our wants and necessities to stay our selues and looke for comfort surely in the remembrance of Gods former promises There we shall be sure to finde comfort if we thinke vpon them For they are as sure pledges to vs that we shall afterward receiue moe also And let vs labour to rest vpon God because he hath giuen vs many blessings and mercies in former times so that we
need not feare for the time to come but that wee shall also receiue more at his hands who giueth liberally one blessing after another Iam. 1.5 Forasmuch as he is God for the time to come as well as for the time past and all his gifts and calling are without repentance Rom. 11 29. Thirdly this should mooue vs earnestly to Vse 3 labour for the first grace and neuer to giue rest to our selues vntill we feele an addition and encrease of the second and third grace in our hearts and to multiply them one after another that they may dwell in vs plentifully and make vs fruitfull in all holy conuersation If we haue the first grace in our hearts and be carefull to vse the same well it is as seed sown in good ground it will bring forth a wonderfull encrease and a notable haruest in the end Paul would haue Timothy to stirre vp the gift that was in him 1 Tim. 1.6 If wee bee once in Christ he will purge vs more and more that we shall bring forth more fruit Ioh. 15.8 Lastly obserue that this is a priuiledge belonging Vse 4 onely to the faithfull that they shall haue the mercy and fauour of God continued vnto them The blessings that God bestoweth vpon the wicked doe serue to make them without excuse and are as seales of condemnation they are not assurances vnto them that they shall haue moe bestowed vpon them he hath made no such promise vnto them neither can they gather any hope to haue any farther encrease of the same or any addition of new blessings Albeit it be so with the godly that former blessings of God are pledges of more yet it is not so with the vngodly 2 Sam. 7 17. Iudg. 10 12 13. Eccle. 8.12 13. Esay 65.20 He tooke away his mercy from Saul but hee would neuer doe it from Dauid he deliuered the vnthankefull and rebellious Israelites out of the hands of their enemies but he threateneth that he will deliuer them no more The euill seruant hath his talent taken from him and neuer restored vnto him againe and therupon Christ deliuereth the manner of Gods dealing as well toward the faithful as the vnfaithfull Matth. 25.29 Vnto euery one that hath shall be giuen and he shall haue aboundance but from him that hath not shall be taken away euen that which he hath For they doe abuse his mercies and neuer make any good vse of them how then should they bee continued vnto them nay how should they not be depriued of them They become much more sinfull and grow worse and worse by his blessings God requireth the more of them but they performe the lesse duty vnto him It is therefore a vaine hope and a meere presumption for such to thinke to haue his goodnesse continued rather they may conclude that God will take them away suddenly and bestow them no longer vpon them except they turne from their euill wayes 20 And the Lord said I haue pardoned according to thy word 21 But as truely as I liue all the earth shall be filled with the glory of the Lord. 23 Because all these men which haue seene my glory and my miracles which I did in Egypt in the wildernesse and haue tempted me now these ten times and haue not hearkened vnto my voyce 23 Surely they shall not see the Land c. 24 But my seruant Caleb c. We haue in these words the effect of the prayer of Moses and the answer that God giueth vnto him The summe whereof is this that the fathers should die in the wildernesse because though they had seene his glory and miracles in Egypt and in the wildernesse yet they tempted him ten times that is not once nor twice but oftentimes a certaine number put for an vncertaine as Gen. 31.41 Iob. 19.3 Dan. 7.10 and therefore they should be all destroied excepting Caleb the seruant of God If any aske the question why Ioshua is not expressed â—ction and wherefore his name is concealed I answer â—er because the Lord pronounced the former sentence concerning the people that were in their tents but Ioshua that attended vpon Moses was present with Moses and Aaron before the dore of the Tabernacle of the Congregation therefore the iudgement denounced against the people that abode in their tents no way touched him Caleb was with the people so that it behoued him who had spoken the truth of the land to be excepted Ioshua was not and therefore there was no need to haue him exempted from them who was not among them For being with Moses and Aaron he is accounted in their number Secondly they are commanded to returne backe againe into the wildernesse by the way of the red sea verse 25 when they were now come to the borders of Canaan which they could not heare without great greefe and anguish of minde Before they wept without cause verse 1. Now they haue cause to weepe for this heauy iudgement Thirdly their children shold beare the burdeÌ„ of their fathers sin wander in the wildernes forty yeres howbeit in the end they should enter into the land Fourthly the Spies themselues that had searched the land which were the authors of all this mutiny and had brought vp an euill report of the land were smitten with a fearefull plague dyed suddenly by the hand of God Heere we may obserue in these words that God heareth the prayer of Moses and pardoneth the people according to his prayer so that the Lord heareth the prayers of the faithfull according to his promise Secondly Gods iudgements are tempered with mercy Thirdly such as haue receiued the greatest mercies and become vnthankfull and disobedient Matth. 11.20.21 22 23 24. Luke 12.47 are the greatest sinners and shal receiue the greatest iudgement Fourthly in excepting Caleb and Ioshua from the common destruction it appeareth that God is a iust righteous God who as he doth not account the wicked innocent so he will not account the innocent to be wicked The Popish teachers alledge this example to prooue that God pardoneth sinne Popish doctâ—ine touching the pardon of sin and the retaining of the punishment and yet punisheth the sinner that the same punishment so inflicted is a satisfaction to God for their sinne and that the eternall punishment due to this people was pardoned at yâ— request of Moses If this were true then all this people were beleeuers and had true faith in the Messiah which is a bold assertion without all shew of reason and likelihood of trueth It may probably and charitably be thought that some of them were beleeuers and repented to them these were chastisements The like may be said of Moses and Aaron and of Dauid of which they were shut out of the land of promise and he was punished by the death of his child and in other his children and house not thereby to satisfie God by bearing part of the temporall punishment belonging to their sin but that Moses
place but that destruction be brought vpon vs If God haue destroyed other nations and rooted them out for the same sinnes that are found among vs what can be expected by vs but that wee hauing the same weight of sinnes should also haue the same weight of iudgement He hath made vs already to drink of many iudgments onely this remaineth that as yet we haue not dranke the dregges we haue not yet tasted of vtter desolation No nation hath brought forth worse fruits or shewed lesse thankefulnesse We haue iust occasion therfore to feare that the day of Gods visitation cannot be far off by the course of iustice and doubtlesse it is the nearer because we are growne sottish and sencelesse and haue put all feare thereof from vs. The land is generally full of retchlesnesse and security and this addeth to our sinne so that we may say as it is Ier. 6.28 29 30. They are all greeuous reuolters walking with slanders â— 9.28 they are brasse and yron they are all corrupt c. Thus was it with the Sodomits immediately before their destruction the Sunne was risen vpon the earth they thought there had beene a faire day comming but it was a day of wrath a day of trouble and distresse for the Lord rained down fire and brimstone vpon them and all the wicked were as stubble So it was also in the dayes of Noah and so it shall be in the end of the world Vse Secondly it teacheth vs who are the greatest enemies to a state to a nation to a kingdome to a land to a people to our townes and cities to our families euen they that are the greatest sinners These are they that bring those dayes of desolation the dayes of darkenesse and gloominesse the dayes of wastnesse and confusion to wit such as sinne with an high hand that are obstinate and hardhearted and setled to continue in the dregs of them When Ierusalem was besieged by Nebuchadnezzar king of Babylon Ier. 32.4 who were the chiefe enemies of the citie and kingdome doubtlesse not so much the Babylonians and their army as the citizens themselues they were such as lodged within not they that lay without 2 Chron. 36.16 Dan. 9.10 11. Nehe. 13.17 18. 〈◊〉 it is â—eakeâ—nd wa 〈◊〉 citie The strongest enemies were in the heart of the citie and they were they that did weaken it It is sinne that openeth the gates and throweth downe the walles and letteth in the enemie and maketh hauocke of all The sin of Achan made Israel to turne their backes to their enemies Iosh 7.8 according to the threatning Deut. 28.15.25 The contempt of the word prophaning of the Sabbaths whordome drunkennesse couetousnesse and oppression doe sharpen the swords of enemies and giue them assured hope of victory Hab. 1.3 4 5 6. If we sin against God with an high hand and breake out into all enormities it is in vaine to trust in our fenced cities and multitudes of men If our armies be neuer so strong if our cities were neuer so sure blocked if we had walles flanked with barracadoes and other fortifications that we feared not to haue them surprized by scalado yet if sin be suffered and fostered within it weakeneth all our force it maketh frustrate all our deuises it throweth our castles and citadels downe to the ground it filleth vp the trenches and maketh the way easy to batter our walles and to breake in pieces the towres thereof Sinne is as a Cannon that beareth all before it and where it beareth sway an hundred wals cannot keepe out the enemy Plaut in Persa And this the heathen knew and confessed But where Religion is entertained and godlinesse flourisheth there the citie is notably garded Deu. 4.6 and 28.1.7 Lastly such as haue any loue to their countrey Vse 3 and would haue the people freed from destruction and continue in peace and quietnesse let them shew it by their loue to the Lord and his Law and by seeking to bee at peace with him If we be reconciled vnto him that he hath no controuersie against vs he wil make euen our enemies to bee at peace with him This serueth to admonish vs all to take heede lest we adde sinne vnto sinne We account him an enemy and that iustly that conspireth and combineth with another to open the gates vnto him and to bring him in to destroy the citie and people such an enemie is sinne it taketh part with our enemies and they both ioyne together and tend both to one end to wit to ouerthrew our peace and safty Stay therfore the course of sinne that it grow not to haue the vpper hand Seeke not to be acquainted with it be not any meanes to spred it farther and to conuey it from one to another Marke then from this consideration who are indeed and in trueth the best Citizens and best townesmen in places where they liue Not alwaies the richest not alwaies the noblest not alwayes the strongest not alwayes the most politicke The best citizen is the godly man the best townesman is the man that feareth GOD and walketh in his wayes Such are the chariots and horsemen of the kingdome They are the strength of the land that are strong in the Lord. On the contrary side the worst citizens are the vngodly who pull it downe as it were with their owne hands What hath beene the ruine and ouerthrow of the most famous kingdomes in the world and what hath turned the noblest Cities into dust what hath brought infinite calamities of famine of the sword of the pestilence of fire of slauery and such like but the impiety of men so that the Lord hath beene compelled to reuenge himself of the very places which they possessed of the wals and buildings yea of the cattell and beasts that fedde thereupon Stand fast therefore in the most holy faith and let not sinne enter for when it commeth it layeth all waste from this commeth the ruines of countreyes of cities of houses and of particular persons 26 And the Lord spake vnto Moses and vnto Aaron saying 27 How long shall I beare with this euill congregation which murmure against mee I haue heard the murmurings of the children of Israel which they murmure against me 28 Say vnto them As truely as I liue saith the Lord I will surely do vnto you euen as ye haue spoken in mine eares The Lord as a iust Iudge proceedeth to giue sentence against these wicked men whose destruction was concluded They had gone backe from their obedience God charged them to goe backe againe toward the red sea so that they were forty yeeres before any of that people came into the land which might haue beene possessed in forty dayes This sentence pronounced by the mouth of God is either generall against the whole multitude or speciall against the first contriuers and principall authours of this rebellion The generall punishment is concerning themselues or their children Touching themselues as they had spospoken so the
7. verse 14. Math. 1. verse 23. Luk. 1 31. The Reasons follow First that so he might Reason 1 worke faith in them that otherwise would not beleeue Thus doth God take away all excuse when he worketh aboue nature as Exod. 4 1. When Moses was sent to the Israelites in Egypt to tell them of their deliuerance that God had heard their grones and sighes had seene al their troubles and miseries he alledged that the people wold not beleeue him nor hearken vnto his voice and therefore did the Lord inable him to turne his rod into a serpent the serpent into his rodde that so they might beleeue that the Lord God of their fathers had appeared vnto him Exod. 4 5. Againe he is willed to put his hand into his bosome and when he pulled it out it was leprous as snow verse 6. and putting his hand into his bosome againe when he pulled it out Behold it was turned again as his other flesh verse 7. Whereupon the Lord saith If they will not beleeue thee nor hearken to the voice of the first signe they wil beleeue the voice of the latter signe verse 8. And if they would not beleeue either the one or the other hee is yet willed to take the water of the Riuer and to poure it vpon the dry land and the water should become blood vpon the dry land Secondly God getteth glory hereby among Reason 2 his children his praise is by it set forth when by nothing else Wee are mooued at strange things Iohn 11 15 45. and taught to beleeue Lazarus was raised from the dead who had lyen in the graue foure dayes ver 39. to shew forth Gods glory verse 40. Math. 9 8. Luke 13 13. and 23 47. So that miracles serue to worke faith in vs and to gaine glory to God The Vses First consider from hence the greatnes and Vse 1 power of God who is to bee compared vnto him Esay 44 24. and 45 5. None of all the creatures be they neuer so excellent in strēgth and glorious in power can do such things therefore nothing can be matched with him let him therefore be preferred aboue all This is the vse vrged by Moses in his song of thāksgiuing after their passing ouer the red sea Exod 15 10 11. and Psal 77.12 13 14. He is the onely author of miracles hee it is onely that properly doth them and no other For a miracle is a worke wrought aboue the strength of nature as we shall shew more largely afterward But no creature can worke aboue the course of nature he onely that is the author of nature must do it Obiect But it may bee obiected that some of the Prophets did raise the dead as Eliah 1 Kin. 17 21 22. and Elisha 2 King 4 34 35. made Iron to swim being an heauy thing to ascend vpward 2 Kings 6 6. commanded fire to come from heauen being a light thing to descend downward 2 Kin. 1 10. healed many incureable diseases 2 Kings 5 10. and wrought many great workes Heb. 11 33 34 35. So did the Apostles raise the dead cleanse the Leapers restore sight to the blind healed the sick cast out diuels and this was their office calling to which they were appointed Math. 10 8. Answer Acts 5 15. 19 12. I answer the gift which they had was the faith of miracles And this was done in this manner God reuealed vnto them by his Spirit that he would worke such and such a miracle when they prayed thereupon either by commanding the euill spirit to depart in the name of Christ or by imposition of hands in other workes they wrought the same They hauing this knowledge by reuelation of the purpose of God beleeued the same and were as the mouth of God and the hand of God being his messengers to signifie what he would do Marke 11 22 23. Heb. 11 33 34. They then had no power of their own it was the diuine power onely that wrought them Obiect But some will say that the diuels can work miracles contrary to nature and therefore it is not proper to God Answer I answer hee can worke wonders but not miracles For though euery miracle be a wonder yet euery wonder is not a miracle He can do things extraordinary or otherwise then the common course of nature but he cannot worke aboue or against nature Thus he caused fire to fall from heauen the winds to blow downe dwelling houses as we see in the history of Iob. Hee also caused blisters and vlcers to arise in his body and without question they were true vlcers as the Scriptures plainly setteth downe and Iob truly felt Iob 2 7 8. Howbeit this he did no otherwise but by the force of nature for he cannot make raine or thunder or lightning or winde or storme or tempest this is the worke of God and commeth from his hand Gen. 7 4. Deut. 11 14. 28 12. 1 Sam. 12 17 18. 1 Kin. 8 35 36. God only sendeth the raine the diuel cannot make it and 17 14. 18 1. 2 Kin. 3 17. Iob 5 10. and 28 26. and 37 23 45. Psalme 105 32. 107 25. 135 7. 147 8. 148 7 8. Ier. 5 24. 10 13. 51 16. Zach. 10 1. Acts 14 17. Iames 5 18. The deuill cannot make the matther whereof the rain is ingendred They then are deceiued that thinke the deuill is able to make raine or haile or snow or vapor or the least flye that flyeth in the aire or the smallest worme that creepeth in the earth Neuerthelesse when the matter of stormes tempests is prepared of God he can gather it and hasten it and make it more terrible and carrie it from place to place from country to country For as hee can assume a body but not make a body so he can vse the winde but not create the winde If stormes and windes might bee raised and framed by the power of satan they might be said to execute his word he might be said to be the father of the raine So then briefly it is safest to hold this as a trueth that God caused the fire but satan brought it vpon Iobs flocke God caused the winde but satan draue it vpon the foure corners of the house For when once they are raised satan hath power by Gods permission to carry and transport them from Region to Region so that when naturally they blow one way he can besides nature turne them another way neuerthelesse he is not able to send winds or raise tempests where none are It may be further said Obiection that the sorcerers of Egypt did bring forth Frogs and turne water into blood and rods into serpents and such like Ex. 7 11 22. 8 7. I answer Answ it may be satan did fetch these frogs and serpents from other places and conuey them in a moment into the presence of Pharaoh and of his Princes for the effecting whereof more
full of good workes and almes deedes he kneeled downe and prayed 〈◊〉 9.40 and turning him to the body hee bad her arise and she opened her eyes and sate vp Heereunto also we may not vnfitly apply the examples of such as haue recouered out of eminent dangers and haue beene in a manner in the iawes of death and helde their soules in their hands as Hebr. 11.17 19. Touching Isaac hee lay bound with cords as a sacrifice vpon the Altar the knife was lifted vp to haue killed him and his father ready to haue offered him for a burnt offering and therefore he is also said to haue offered him accounting that God was able to raise him vp euen from the dead from whence also he receiued him in a figure The like we might say of many other the Saints that haue had experience of Gods power who being no better then dead in their own opinions by incurable diseases and incredible dangers haue notwithstanding been suddenly restored Hezekiah was willed to set his house in order for he should die his disease was mortall yet by prayer hee obtained the prolonging of his dayes When Daniel was in the lyons denne and the three seruants of God in the fiery furnace Noah in the Arke vpon the waters Ionah in the belly of the Whale where were they but after a sort in death yet all these had deliuerance and flourished againe like the Almond rod in this place The like we might say of Paul Cor. 11.26 and 1.9 10 he was pressed with trouble out of measure aboue strength insomuch that he despaired euen of life and receiued the sentence of death in himselfe yet God which raised the dead deliuered him from so great a death We reade in the actes of the Apostles that he was stoned with stones so that they drew him out of the citie supposing that he had beene dead but when the disciples stood round about him 〈◊〉 14.19 20 〈◊〉 2.27 he rose vp and came into the citie So doth this Apostle speake of Epaphroditus he was sick nigh vnto death but God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow This was likewise the flourishing of the Almond rod of Aaron Reason 1 This is not to be maruelled at forasmuch as God is the liuing God he hath life and being in himselfe and he giueth life and breath and being vnto other things This is a title proper and peculiar to God Matth. 22.32 and therefore it is said Hee is not the God of the dead but of the liuing Secondly he is of infinite power and was Reason 2 able in the beginning to create all things of nothing Heb 11.3 so that the things which were seene were not made of things which doe appeare Thirdly he Reason 3 can take away life and breath so often as it pleaseth him yea cast body and soule into hel Psal 104.29 Matth. 10.28 The vses remaine First this was a type as Vse 1 also the whole Priesthood was of the person doctrine Priesthood and kingdome of Christ as appeareth in many places of the Prophets Esay 11.1 2. Psal 45.6 and 22.14.18 Act. 13.23 Al our saluation springeth from his crosse and our life from his death He offered vp himselfe vpon the crosse for the redemption of our bodies to obtaine for vs euerlasting peace perfect righteousnesse and the kingdome of heauen he rose againe from death to life for our iustification Rom. 4 25. This is the rod that came out of the stemme of Iesse and as a branch that grew out of his roots who though he were put to death in the flesh and became as a dry and withered stalke and staffe that was not regarded 1 Pet. 3.18 Rom. 4.24 yet he was quickened by the spirit and God raised him from the dead so that hee became as the flourishing rod of Aaron in whom we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1.7 Secondly heere is also a type set forth for Vse 2 the confirmation of our faith in the doctrine of the resurrection of the body at the last day which as dry seede is cast into the earth and brought to dust yet in due time shall flourish againe as the rod of the almond in this place Dan. 12.2 Ioh. 5.25 and 11.24 25. Ioh. 19.25 26 29. This hath beene taught in all ages of the Church from the very beginning Gen. 4.10 and 5.24 Heb. 11.5 Iude ver 14 14. Exod. 3.6 15. 2 King 2.11 Esay 26.19 Notwithstanding in all ages some haue been found that haue denyed the resurection Among the people of God that Sadduces taught that man perished wholly and that after death there is no rising or returning to life but that he perisheth as the beast Matth. 22.23 Act. 23.8 And the Apostle Peter foretelleth that in the last dayes should mockers arise that should say Where is the promise of his comming 2 Pet. 3.3 4. and what is this else but not to beleeue that Christ will come againe to iudgement nor raise vppe the dead to life And in the Church of Corinth some were found which said there is no resurrection of the dead 1 Cor. 15 12. Some haue confessed the immortalitie of the soule as many also of the heathen did but touching the resurrection they haue fansied it to be in this life and not after death so that the resurrection with them is nothing els but regeneration to wit a dying vnto sin and arising againe to newnesse of life The authours of this heresie seeme to haue beene Hymeneus and Philetus of whom the Apostle saith Concerning the truth they haue erred saying that the resurrection is already past 〈◊〉 thereby doe destroy the faith of some 2 Tim. 2.18 Neither is this heresie dead with them but is reuiued and continued in the damnable sect of the Family of loue who hold that hell and heauen are in this life and no other resurrection of the body or day of iudgment or comming of Christ thē in this world To these we may ioin as next neighbors the Anabaptists of our times who vtterly deny that the same bodies which now we haue and shal lie in the dust shal euer rise againe but they hold that God at the second comming of Christ will make vs new bodies This is to maintaine a new creation of new bodies but to deny the resurrection of the former bodies For it is one thing to make and another to raise vp Against all these errors wee must cleaue to the simplicity of the Scriptures The resurrection proued For this is a fundamentall point of Religion if this be shaken and ouerturned all religion is pulled vp by the rootes Hence it is that the Apostle reasoneth against these at large 1 Cor. 15. and prooueth the point soundly substantially by many arguments The first reason First if there be no resurrection
wee should follow our pleasures and delights eate and drinke and be merry and neuer mind better things or think of any other life like swine and beasts that know not God vers 32. To tell the yong man that he may freely follow the lusts of his eyes and walke in the wayes of his owne heart Eccle 11.9 or the rich man that he may take his ease and pastime while he liueth heere because when he dyeth all is lost Luk. 12.19 or the ambitious man that hee may say in his heart Who shall bring me downe to the ground Obad. vers 3. or the secure person that liueth deliciously that he may say I shall see no sorrow Reuel 18.7 I haue neede of nothing Reuel 3.17 I say to tell them thus is a damnable and pernicious doctrine and not to be taught and heard in the Church of God 1 Cor. 15.33 for this were to open a gappe to all prophanenesse and to hinder all practise of piety This ministreth comfort against all paines sorrowes afflictions wrongs and iniuries done vnto vs wee shall in the end bee free from all all teares shall bee wiped from our eyes we shall shine as the Sunne and be raised againe in glory 1 Cor. 15.43 Thirdly is God able to put life into things Vse 3 that are dead contrary to the course of nature then from hence ariseth a notable comfort to all that are in trouble and affliction though they be neuer so great and so desperate he is able to restore vs bring vs out of the same When the Isralites went into the red sea what was it but as it were to goe to present death and descend into the graue yet God brought them out againe into a place of rest and they beheld the confusion of all their enemies Exod 14.30 We are ready in euery danger and trouble to doubt nay to despaire of helpe and succour which maketh many to seeke vnlawfull meanes to recouer themselues we little remember this flourishing of Aarons rod that the Lord is able to quicken the dead and to preserue in the midst of all perill Psa 33.18 19. and 34.15.19 This point is notably taught by the Lord to Ezekiel vnder a type not much vnlike in substance to this chap. 37.5 6 7 11 12 13 14. The Iewes lay now vnder an heauy iudgement they were in captiuity in Babylon their case seemed to be desperate yet vnder that parable of the dead bones doth God comfort the people with assured hope of deliuerance For as those bones which were shewed to the Prophet in a vision had skinne and flesh and sinewes come vpon them and life and breath put vnto them so should it bee with that captiued people they should be restored to their former estate teaching them and in them vs therby that as it was easie with God to raise vp these dry bones to cloth them with flesh and to quicken them that had bene dead that they stood vpon their legs againe so it is as easie nay more easie for him to bring our soules out of trouble and to restore vs to ioy and gladnesse It is in his power to heare vs and helpe vs in bondage and banishment in sorrow and sickenesse and to deliuer vs out of all aduersity Psal 30.5.11 The arme of God is infinite and stretched out farre and neere hee is Almighty and able to bring to passe whatsoeuer pleaseth him Lastly this setteth forth vnto vs the state Vse 4 and condition of all the faithfull wee may behold an image of our naturall estate wee are by nature borne dead in sinnes and trespasses and there is no life of God in vs Ephe. 2.12 4.18 Neuerthelesse we should not despaire of our saluation or of the saluation of any other Ephe. 5.14 Gal. 2 19 20. There is hope of Gods gracious acceptance though they be greeuous offenders The gate of Gods mercy standeth wide open whose power is so great that of persecutors blasphemers and oppressors of the Church he can make conuerts professors and preachers Matth. 21.31 32. 1 Tim. 1.16 Gal. 1.23 This mercy of God was shewed to Paul yet it was not proper to him but exemplary he was made a patterne to shew the way of forgiuenesse vnto others that he would deale in like maner with them if after his example they should forsake their sinnes and embrace the Gospel This doth Paul teach touching the Iewes that are now strangers themselues from the couenant of God and from the promises God is able to graffe them in againe albeit blindnesse bee hapned vnto them vntill the fulnesse of the Gentiles be come in Rom. 11.25 Hee can say to the dead liue and they shall liue as hee made the withered rod to flourish This is sufficient to keepe vs and our hope aliue when things seeme to be almost desperate forasmuch as we beleeue in him Theophil enarr in epist ad Rom. to whom it is not vnpossible to make them the sonnes of Abraham which are not his sonnes And as it is easie for vs to call those things that are so it is not hard to him to raise vp those things that are not and to make them appeare When the Gentiles were no people of God hee made them his people and raised them as it were from death to life as also he will doe the Iewes if they abide not still in vnbeleefe Rom. 11.23 for as he brought light out of darknesse in the creation so he bringeth vs from the death of sinne ignorance and infidelity to the life of knowledge faith obedience in our regeneration 9 And Moses brought out all the rods from before the Lord vnto all the children of Israel and they looked and tooke euery man his rod. 10 And the Lord said vnto Moses Bring Aarons rod againe before the Testimony to be kept for a token against the rebels and thou shalt quite take away their murmurings from me that they die not 11 And Moses did so as the Lord commanded him so did be The former miracle is made cleere and open to all Israel As God made Aarons rod to blossome so he would haue the children of Israel to looke well vpon it and to take good notice of ir and to beleeue not the words of Moses but their owne eyes The doctrine All the miracles of God are wrought openly apparently cleerely and euidently to the senses of men Doctrine All the miracles of God are wrought openly and euidently that no doubt or controuersie should be made of them Luk. 7.11 12. Ioh. 11.39 44 45. For either men might feele them as the darkenesse of Egypt that was palpable or else they might heare them or taste them or smell them or see them and sometimes the most of them concurre together When the Lord brought his people out of Egypt all the miracles which hee wrought among them were most apparent vnto their senses When they went through the red sea he made the waters to diuide themselues
their sicknes trust in the Phisition as Asa did 1 Chro. 16 11 12. 1 Sam. 2.5 not in the liuing God who killeth and maketh aliue bringeth downe to the graue and raiseth vp againe hee maketh the wound and bindeth it vp he smiteth and his hands make whole he shall deliuer thee in sixe troubles and in the seuenth the euill shall not touch thee In time of warre and day of battell we trust in our strength armor men munition and defenced places and make them our God Nah. 3.8 â— whereas the Prophet teacheth that this is a cursed confidence and shall not leaue a blessing behind it Lastly we learne from hence not to reuenge Vse 4 our own causes quarels For if we be taught in this practise of Moses to go vnto God in all our wrongs who will iudge his people then we are not to render like for like or to requite euill for euill or to repay wrong for wrong taunt for taunt rebuke for rebuke railing for railing but contrariwise blesse knowing that we are thereunto called that we should bee heires of blessing This vse is concluded Prou. 20.22 Say not thou I will recompence euill but waite vpon the Lord and he shall saue thee This is the direction of the Apostle Ro. 12.17.19 Recompence to no man euill for euill dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine Psal 94.1 â— I will repay saith the Lord. Where we see God claymeth and challenge vengeance to himselfe and taketh it from vs so that such as seeke reuenge sit downe in the seat of God and as much as lyeth in theÌ„ wrest the scepter out of his hands taking vpon them the person of the accuser witnesse iudge and executioner contrary to all true forme of lawfull iudgement And albeit it bee hard and harsh for flesh and blood to put vp iniuries yet if we wil be the children of God we must haue more in vs then flesh and blood For they that are after the flesh Rom. 3.5 â— fauour the things of the flesh but they that are after the spirit the things of the spirit so then they that are in the flesh cannot please GOD. Wherefore when Zachariah the Priest a faithfull and fruitefull witnesse of God was vniustly and cruelly stoned to death he raged not he reuiled not he reuenged not but said The Lord see and require it When the Lord of life â—â— 24.22 Christ Iesus was accused condemned and crucified the iust for the vniust he prayed for his enemies Father forgiue them for they know not what they doe â— 23 34. leauing vs an example that we should follow his steps When blessed Stephen who was full of the holy Ghost and saw the glory of God and Iesus standing at the right of God was cast out of the city and stoned with stones hee kneeled downe and cryed with a loud voyce Lord lay not this sinne to their charge â— 55.58 When the Archangel mentioned by the Apostle Iude saw that the diuell went about to corrupt the pure worship of God hee would not vse railing and reprochfull speaches â— ver 9. but desireth the Lord to rebuke him and repay him for his malice Seeing therefore this duty hath beene practised by Priest and people by men and Angels by the head and the members of his body let vs follow those things that concerne peace let vs be of a patient and meeke spirit which is much set by of God and let vs commit our causes to him that is the God of vengeance It is a fearefull thing to fall into the hands of the liuing God Verse 9 10. Then Moses tooke that rod c. Hitherto Moses Aaron haue behaued themselues vprightly in respect of God meekely in respect of themselues and patiently in regard of the people Now we shal see how they offend by transgressing the commandement of God by distrusting his word by raging against the whole assembly God chargeth them to speake to the rocke they spake vnto the people Againe as if it were vnlikely or vnpossible that the rock should yeeld water they smote it twise through impaciency vnbeeleefe Thus they that had beene the instruments of God in so many miracles that had seene him face to face as a man seeth his friend that had stood so often in the gap where the hand of God had made the breach that had diuided the red sea Moses I say and Aaron the Ministers of God the witnesses of his workes the pillars of the truth now begin to faile to faint and to fall down to shew vs and themselues the weakenesse that is in flesh and blood From hence we learne that many are the failings and fals of the children of God â—trine â— are the 〈◊〉 of the 〈◊〉 Howsoeuer the faithfull be borne againe and endued with the spirit of sanctification howsoeuer they desire to please God and endeuor to serue him with all the powers of soule and body yet they often stumble in their race thorough the burthen that presseth down and the sinne that cleaueth so fast vnto them This truth is confessed and confirmed by many testimonies Salomon in his worthy prayer at the dedication of the Temple acknowledgeth it 1 king 8.46 So Iob. 15.14 15. Likewise Prou. 20.9 And the Prophet Psal 14 2 3. All which testimonies doe plentifully teach this truth that howsoeuer through the grace of God giuen vnto them the faithful fight a good fight hauing faith and a good conscience yet all are sinners and no flesh is cleane and cleere from sin which Moses and Aaron here fal into The reasons of this doctrine are First because Reason 1 the Scripture hath concluded all vnder sinne Gal 3 2â— Rom. 3.19 That euery mouth might bee stopped and all the world be subiect to the iudgment of God Al matter of glorying in our selues is taken from vs we are found guilty before God wee haue no excuse no defence no cloake for our selues to couer our sins there is no difference Wee haue all sinned and are depriued of the glory of God and euerlasting life so that all both Iewes and Gentiles are proued to be vnder sinne Secondly we see that death the wages of Reason 2 sinne hath raigned and doth raigne ouer all without difference yea it taketh hold euen on children that sinned not actually like the transgression of Adam If then old and yong taste of death all the posterity of Adam are corrupted in him when he wittingly and willingly wilfully sinned against God We flow from an vncleane fountaine we grow out of a bitter root we are as branches of the wilde vine Thus the Apostle reasoneth Death raigned froÌ„ Adam to Moses Rom. 5.14 euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come So then sinne and death goe together as mother and daughter
heerein a speciall worke of Gods prouidence preseruing his owne truth and reseruing it to all posterity Few are found in the world to affect or regard the pure and sincere word of God in comparison of the multitude that seeke after humane wisedome and labour to know the nature of â—irds of Beasts of Fishes of Trees and of earthly things which delight the outward senses and rauish the vnderstanding of naturall men yet see how those bookes of Salomon that handle meere matters of humane Pâ—ilosophy which the wise men of the world hunt after are vtterly lost whereas the diuine bookes which he wrote by inspiration lesse regarded and more contemned are notwithstanding by the watchfull eye of God remaining and are reserued for the comfort of the Church for euer Lastly we reade of the Prophesie of Enoch Obiect 4 in the Epistle of Iude verse fourteenth who prophesied of the second comming of Christ in power and great glory with thousands of his Saints which Prophesie also seemeth to be among those bookes which are lost I answer Answer this could bee no Apochryphall Booke of holy Scripture for Moses was the first Penne-man or Scribe that wrote the holy Scripture whose fiue bookes are perfect and contained in them sufficient instruction for that CHVRCH whereas that Prophesie did not nor indeed could not Secondly it cannot appeare that this Prophesie was euer written Iude ver 14. It is said he prophesied foretolde the end of the world by the Spirit of God in that most corrupt age that hasted to destruction to the end that such as were ordained to eternall life might beleeue and the rest being hardened might bee made without excuse but it is no where said It was written It is said to bee a Prophesie but no word or mention is made of the writing of this Prophesie so that it seemeth the Apostle learned it by tradition from the father to the sonne as the Apostle Paul setteth downe the names of the sorcerers that withstood Moses and Aaron Neither let the Church of Rome lay the foundation of vnwritten traditions vppon this ground-worke seeing we deny not al vnwritten traditions conueied from hand to hand but only such as are made rules of Gods worship matters of faith and parts of religion necessary to saluation To conclude therefore seeing the prouidence of God the fidelity of the Church and diligence of the faithfull is so great that the whole body of the Canonicall Scripture hath beene kept entire and perfect without losse or lacke of any part or parcell of it of any booke or sentence we must detest the blasphemous shufflings shiftings of the Church of Rome that make the Scripture to be a maimed lame and vnperfect doctrine Censu Colon. dial 6. Concil Trident. sess 4. not containing all things necessary to faith and saluation whereas the Apostle teacheth that the whole Scripture inspired of God is able to make vs wise vnto saluation 2 Tim. 3 15 16 17 through the faith which is in Christ Iesus and is profitable to teach to conuince to correct to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good works Verses 10 11 12 13. And the Children of Israel departed thence and pitched in Oboth c. Here we haue painted and portraied out as in a Table certaine stations and iournies of the Israelites wherein wee may behold as in a glasse the prouidence of God protecting theÌ„ and the obedience of the people following him We see how they remoue from place to place in the wildernesse they are neuer long at one stay but either they went forward or backward as the sea continually ebbeth or floweth Now as the Land of Canaan was a figure of their rest in the kingdome of heauen so their wandring vp and downe in the wildernesse did figure and represent the condition of their life to bee vaine and transitory in this world Doctrine The faithfull are forreigners and strangers in this life We learne from hence the state of the faithfull what it is we are pilgrims and strangers in this life we are as guests lodging heere for a night but by and by we must depart and be dislodged we haue heere no continuing City This the faithfull haue in all ages confessed Iacob being brought into the presence of Pharaoh saith The whole time of my pilgrimage is an hundred and thirty yeares few and euill haue the daies of my life beene Gen. 47 9. But we may say the daies of our pilgrimage are threescore yeares and ten if haply we reach so farre to which not one amongst an hundred cometh few indeed and euill we may truely call them This Abraham pleadeth Gen. 23 4 Gen 15. â—3 wanting a place of buriall to interre his dead I am a stranger and a forreigner among you giue mee a possession of buriall with you Thus he confesseth it went with him in Canaan neither was his estate any better elsewhere This the Prophet Dauid acknowledgeth though a great King Psal 39 12. Heare my praier O Lord and hearken vnto my cry keepe not silence at my teares for I am a stranger with thee 1 Chr. 23 15 and a soiourner as all my fathers our daies are like a shadow vpon the earth and there is none abiding So then we see what our life and condition is wee are altogether vanity like grasse that soone withereth wee are as tenants at the will of the Lord our age is as nothing it passeth as a tale that is soone told it is as an hand-breath quickly measured surely euery man in his best estate is altogether lighter then vanity it selfe The reasons First all our daies are stinted Reason 1 and limitted as they are short and vaine so they are vncertaine and vnknowne The strongest natures and constitutions that seeme to be framed setled as a sure building to continue for many yeares yet are soone cut off are no more We see this confirmed by the daily experience of many examples as in Vzzah suddenly smitten 2 Sam. 6 7 in Iobs children quickly ouerwhelmed Iob 1 19 in Ananias and Sapphira presently destroyed Acts 5 5 10 in the rich man that had his soule in one night taken from him Luke 12 20 and in a continuall beholding the hand of God striking as pleaseth him If then vncertainty be an apparent argument of vanity we may conclude from hence our life to be vaine transitory inasmuch as God reuealeth not when or where or how we shall die and bee taken out of this life We know not when we shall die at euen or at midnight at the Cocke-crowing or in the dawning When we lie downe we know not whether we shall rise againe when we arise whether wee shall lie downe againe except we be laid in our graue and make our bed in the dust Moreouer we know not where we shall die at home or abroad When we go out of our houses wee know not
Vineyard his Corn or Pasture hee shall make recompence of the best of his owne Fielde or Vineyard or Corne or Pasture Likewise in Deut. 19 14. Moses chargeth them not to remoue their neighbors marke which they of old time haue set in their inheritance that they might peaceably inherit the Land which God had mercifully giuen vnto them This Christ teacheth the yong man in the Gospel Marke 10 19. Thou shalt hurt no man meaning by force or fraud or by any other meane whatsoeuer in his goods Thus Iohn Baptist instructeth the souldiers that came vnto his baptisme demanding what they should doe Luke 3. verses 13 14. Doe violence to no man neyther accuse any falsely and be content with your Wages And hereunto commeth the generall rule being the law of Nature and Nations Matth. 7 verse 12. Whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law the Prophets The reasons of this doctrine are many First in respect of God who is an auenger of all such dealings Oftentimes it falleth out that men cannot right their owne causes and Magistrates to whom they should flye will not For who are they that for the most part lye open to violence and oppression but the poore and fatherlesse the widow and stranger and such as are destitute of friends to helpe them in their good and lawfull causes But God both can right the causes of such distressed persons because he is Almighty and he will remedy them because he is mercifull He is God of Gods and Lord of Lords a great God mighty and terrible which accepteth no persons nor taketh reward Who doth right vnto the Fatherlesse and Widdow and loueth the stranger giuing him food and raiment Deut. 10 ver 17 18. This reason the Apostle vrgeth 1 Thess 4 6. To this purpose Moses speaketh Exod. 22 21 22 23 24. So the Lord threatneth in the Prophet Habbakkuk chap. 2. This ought to preuaile with vs to teach vs equity forasmuch as GOD threateneth to bee reuenged of all iniquity Reason 2 Againe God is the God of righteousnesse and iudgement therefore he commandeth and commendeth vnto his people that which is iust and equall and forbiddeth them the contrary Hee hath the Soueraigne right of all things in his owne hand and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion If this then be the nature of God to deale iustly and righteously toward euery one that no man can cōplaine of wrong and iniury done of God toward him then such as are the Children of God must resemble their heauenly Father in doing the works of righteousnesse and equity This the Prophet in many places teacheth Thou art not a God that loueth wickednesse ◠4 and ◠neither shall euill dwell with thee the foolish shall not stand in thy sight for thou hatest all them that worke iniquity Seeing therefore God loueth righteousnesse hateth wickednesse he must needs detest and abhorre whatsoeuer is contrary to his nature to wit all vnrighteousnesse and iniustice Reason 3 Thirdly we are brethren we pr fesse the same faith we worship the same God wee looke for the same inheritance we are sealed with the same baptisme we are nourished at the same Table we liue by the same faith wee waite for a better life by the same hope and therefore being called with such an heauenly calling oppression and deceit stand not with our holy profession as Moses speaketh to the Israelites when it came in his heart to visit his brethren to ioyne himselfe to the Church and to forsake the treasures and pleasures of Egypt Exod. 2 13. Sirs ye are brethren why doe ye wrong one another ◠6. This is the reason that Abraham vsed to Lot to take vp the contention begun among their seruants as it were a fire kindled in their houses threatning to consume them with the Timber thereof stones thereof Let there be no strife I pray thee between thee and me neither betweene thy Heard-men and my Heard-men for wee are brethren Gen. 13 verse 8. Let vs see what may be the vses and applications Vse 1 of this point First all community maintained by the Anabaptists and Family of loue is ouerthrowne being contrary to the direct Law of God To possesse goods in priuate as proper to one is approued by the examples of the christian Churches planted by the Apostles and therfore to hold and teach that nothing doeth or ought peculiarly and properly to belong vnto another is reproued and reiected by the doctrine of the Apostles The eight Commandement being morall and perpetuall Exod. 20. forbiddeth vs to hurt and annoy our neighbours goods and establisheth a distinction of goods and a propriety of possessions They are therefore greatly and grosly deceiued and doe notoriously deceiue others that imagine the difference and distinction of lands and goods to be brought in by tyranny not by law by violence not by iustice by force and feare not by right and reason because as children of the same Father haue the same right and interest in the goods of their Father so all men haue equall right and iurisdiction in the earth and in all things that are vpon the face of the earth and for this cause they suppose all things common nothing proper by the Law of God But this opinion falleth to the ground Answer and shall fall so long as the Commandement standeth in full force strength and vertue as a Bond and Obligation that bindeth vs and our posterity for euer For if all were a Commons and nothing inclosed if the hedge of propriety were pulled vp and all lay wide and waste as a Wildernesse without inclosure then there could bee no stealing no iniury or wrong offered euery man should take his owne by his owne right and God should forbid that by Law which cannot bee committed As if a Law were made that man should not flye in the ayre nor climbe vp into Heauen nor walke vpon his head nor be in many places at once which things are vnpossible to humane Nature But God forbiddeth nothing in vaine Againe if propriety of goods were not ordained of God but deuised of man God by precept and commandement should establish and confirme the violence and vsurpation of men and as it were giue them a free Charter and his broad Seale to haue and to hold all goods wrongfully gotten as if a Prince shold make a Law that whatsoeuer theeues robbers catch by hooke or crooke they shall possesse them by a good and rightfull title then which what can be thought more vnreasonable or spoken more absurdly Besides what need were there to set bounds and markes in Lands and possessions Deut. 27 17. And wherfore are they accursed of God and men that remoue ancient bounds and markes if there were no propriety Now where theft is restrained where wrong is condemned where abstaining from the goods of others
when Rabshakeh with his bold and blasphemous mouth had â—ailed vpon the strength of Israel and had proudly threatened the King and his people that they should be compelled to eate their own dung and to drinke their owne water Be not afraid of the words which thou hast heard behold I will send a blâ—st vpon him and he shall heare a noise returne to his owne Land and I will cause him to fall by the sword in his owne Land Esay 37 6 7. And afterward chap. 43.1 5 when the people of God were greeuously oppressed by their bitter and bloody enemies so that they were robbed spoyled snared thrust and throwne into Dungeons fettred in prison-houses and euery way euilly entreated he speaketh vnto them on this manner Thus saith the Lord that created thee O Iacob and he that formed thee O Israel feare not for I haue redeemed thee I haue called thee by name thou art mine feare not for I am with thee So Christ forewarning his Disciples what entertainment they should finde in the world Mat. 10 26 28 and how hardly they should be tryed as to be betrayed hated persecuted imprisoned scourged railed vpon and in the end brought to their end hee prepareth them to this duty and repeateth it oftentimes Feare them not And the Apostle Paul after he had earnestly instructed the Philippians to grow in all graces to leade their conuersation worthy the Gospel of Christ he remembreth theÌ„ of this point In nothing feare your aduersaries Phil. 1 18 Answerable to these precepts are the worthy practises of the faithfull Hereunto cometh the example of Moses Heb 11 Exod. 11 8. 27 when he led the people of Israel out of Egypt notwithstanding the threatenings and bloudy words of Pharaoh he feared not the fiercenesse of the King but endured a constant maintainer of the Church of God ceassed not to encourage the people agaâ—â—â—â— their enemies whose hearts failed and qâ—â—â—led when they were pursued and ouertaken by the Egyptians Likewise the three seruants of God beeing threatned by that great Tyrant Nebuchadnezzor to be cast into the fiery Furnace were not daunted or feared by his high power fierce displeasure but answered him We are not carefull to answer thee in this matter Dan. 4 15. This appeareth at sundry times vpon sundry occasions in Dauid wheÌ„ he waxeth bold and couragious in the Spirit saith I will not be afraid for ten thousand of the people that should beset me round about Psal 3 6. Reason 1 The reasons follow First God is with his people If he be with them shall we feare any to be against them If we haue a protection from the Prince shall we feare the face of the subiect If the Lyon fight for vs shal we feare the flye or the worme that are weak in strength This is the reason vrged by the Lord in the Prophet Feare not for I am with thee Esay 43 5. Now God is with vs by his power and prouidence If we consider these things that are in God as his generall speciall prouidence which guideth and ouer-ruleth all things for the glory of his Name and the benefit of his children the holy meditation hereof ought to remoue from vs all distracting and distrustfull feare When Christ had disswaded his Disciples from the feare of men he saith Are not two Sparrowes sold for a farthing and one of them shall not fall to the ground without your Father Yea the haires of your head are numbred Math. 10 29 30. And indeed the cause why in trouble we faint and faile for feare of men whose breath is in their nostrils and whose malice is limited is because we distrust Gods promises and prouidence which is indeed a fearefull sinne Againe if we consider that God is with vs by his power which being endlesse infinite is able to redresse represse the greatest tyrant and tyrany in the world we shall finde nothing more auaileable to keepe vs from the excessiue feare of weake man seeing he can restraine them when it pleaseth him This the three seruants of God acknowledge in their danger Behold our God whom we serue is able to deliuer vs from the fiery Furnace and he will deliuer vs out of thine hand O King Dan. 3 13. Againe let vs haue our conuersation without Reason 2 feare in regard of the persecuters themselues and the power which they haue For consider the difference betweene that which God can do and that which man can do The most vile and cruell tyrant that breatheth out threatnings and slaughter against the Saints when he hath done his worst and raged to the vtmost when he hath disgorged al his malice and quenched his thirst in bloud can goe no further but to kill the body but God can goe further who hath the keyes of hell and death Nay these enemies cannot so much as kill the body or touch the skin with all their power without the will of God as our Sauiour speaketh to Pilate when he boasted of an absolute power in his owne hands to binde or loose to crucifie or to absolue Thou couldst haue no power at all against mee except it were giuen thee from aboue Iohn 19 10 11. This is that reason which Christ himselfe expresseth Mat. 10 28. Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Thirdly the enemies shall be destroyed Reason 3 They fight against God they fight against his people therefore they cannot prosper True it is they may for a time preuaile and proceed in their euill enterprizes and God may for a season vse them as his Rod to try the faith of his children but when he hath vsed them as instruments to bring his iudgements to passe they shall preuaile no longer This consideration serued to encourage the people of Israel when Pharaohs hoast pressed vpon them and marched toward them Feare not stand still behold the saluation of the Lord which he will shew to you this day for the Egiptians which yee haue seene this day ye shall neuer see them againe the Lord shall fight for you therefore holde you your peace Exod. 14 13 14. The vses remaine to be stood vpon First this teacheth that the childe of God must be Vse 1 a man of valour and courage and as a mighty man of warre not to be daunted with any terrour to forsake his faith a good conscience but such an one as is able by the fortitude power of Christ to vndergo all tryals to ouer-stride al dangers to ouercome al enemies and to triumph ouer all things that oppose themselues against their peace So then the godly whose faith ouercommeth the world are not onely souldiers but valiant souldiers 1 Iohn 5 and victorious conquerors The Apostle hauing commended Moses that he forsooke Egypt feared not the fiercenesse of the King addeth this
is a wonderfull miracle aboue nature and gaue her power to speake which is a peculiar preheminence of mankind True it is God hath giuen many giftes to the vnreasonable creatures wherein also they excell man yet to none hath he giuen the vse of speech and benefit of language but vnto man onely among all the workes of his hands And as he gaue her the vse of the tongue to speake with mans voyce so he gaue her the benefit of reason to speake with vnderstanding For she discourseth as a reasonable creature and sheweth forth the Art of concluding from many particulars cleering her selfe of present blame by her by-past actions and appealing to him as a witnesse and iudge in that matter Where she reasoneth after this manner If I haue done thee from the first time I came into thy possession hitherto faithfull seruice then am I at this present faultlesse But I haue hitherto serued thee faithfully Therefore I haue not at this present mocked thee The assumption is prooued and confirmed by an humane testimony for she appealeth to Balaam to speake his conscience what he had euer found in her And albeit God stirred vp the Asse to be his schoolemistris wrought a wonder to checke him to his face yet the wretch is not moued at the matter nor stirred vp at the miracle to lay his hand on his mouth and giue glory to God but bursteth with anger threatneth with words and striketh her with a staffe recompenceth euill for good He chafeth and fretteth that the asse had mocked him he considereth the fact of the asse but marketh not his owne fault which was farre worse who had mocked with God For the authority of God is greater ouer man then of man ouer his beast and there is a greater difference and disproportion between the Creator and the creature then is between creature and creature There is greater equality between man beast between the worke the workman betweene the potter and the clay betweene the saw and him that moueth it betweene the Axe and him that heweth with it then is betweene man whose breath is in his nostrils and the eternall God who is euen a consuming fire For euery creature is finite God is infinite between which is no equality or proportion so that the asse deserued not to be smitten of the man but the man deserued to be striken of God as the Angel witnesseth 〈…〉 But how could the Asse speake or how could a bruite beast which is without reason as the Apostle teacheth discourse and conclude Or where learned she the art of Logick which is nothing else but the art of vsing reason teaching to inuent arguments and then dispose them in order with good iudgement This seemeth to minister matter to Atheists and Libertines to deride all Religion and to scoffe at the Scriptures taking occasion at this and other like places For when they heare that an Asse could speake and reason the case with her master they beleeue it no more then one of Esopes Fables or a strange tale out of Ouids Metamorphosis where trees and birds and beasts are made to speake I answere touching our selues that are nourished in the bosome of the Church and bene instructed in the Gospel of Christ and trained vp in the schoole of the Prophets it is sufficient for our faith and staying vp our consciences in the truth to know that which Moses mentioneth verse 28. the Lord opened the mouth of the Asse the which was as easie for him to do as to giue vs reason and reasonable soules at the first For when thou hearest that GOD opened the Asses mouth it is as much as if it had bene said He that is almighty powerfull and al-sufficient did it that is without want or weakenes with whom nothing is vnpossible who sitteth in heauen and doth whatsoeuer he will aboue the course and order of nature And albeit wee haue not any like example in former times nor in the generations afterward of the like worke of God yet whence hath mankinde the vse of speech and vnderstanding but that God gaue it in the creation Wee see sometimes hee denyeth it to some men that are borne deafe and dumbe and cannot speake to the end we should acknowledge speech to be the gift of God rather then of Nature Sometimes also the Lord hath taken away the vse of the tongue for a time as wee see in Zachariah 〈◊〉 1 20 62 and peraduenture also of his eare that he could not heare inasmuch as the people spake not to him when they came together to bee present at the circumcision of his sonne but made signes to him how hee would haue him called As then the Lord denyeth the gift of speaking and depriueth of it where he once hath giuen it who can limite the holy One from bestowing speech framing the tongue of a beast to vtter a voice and communication as with the tongue of a man or to giue to the creature inferiour in nature that which is proper to the superiour For albeit God hath set setled an order in nature yet himselfe is not euer bound vnto it Neither is this miracle in this dumbe beast more marueilous 〈◊〉 11. 〈…〉 then that of Nebucadnezzar he was driuen from the societie of men hee did dwell with beasts hee did eate grasse lâ—ke the Oxe and the Asse his body was wet with the dew of heauen till the haire of his head did grow as Eagles feathers and the nailes of his fingers like birdes clawes and to conclude he wanted all vse of reason and vnderstanding Now the Asse did no more in this place resemble man then this man did resemble a beast as the Asse had reason giuen her so had the King his vnderstanding taken from him being striken by the hand of God with madnes and bereft of common reason and iudgement for it is said afterward that his vnderstanding was restored Besides we see the diuell in the beginning vsed the tongue of the serpent to speake to our first parents August de Gen. ad lit lib. 11. cap. 29. If Satan did this in the serpent shall not the author of Nature be able to doe it in the tongue of the Asse for as the serpent by nature can doe no more but hisse so the Asse can doe no more but bray Shall wee not ascribe so much to God as to the diuell Could the diuell vse the serpents tongue as his instrument and cannot God open the mouth of the Asse to teach a false and ignorant Prophet Or if wee confesse that God can worke miracles why not this among others If not this then neither others Now touching Atheists and Infidels that beleeue not the Scriptures nor the power of God to conuince them that are patrons of Nature but enemies of the God of Nature wee see how in Pies and Popin-iayes hee hath left a certaine resemblance of speech and thereby sheweth forth what hee is able to
behinde them no way was left them to escape the dangers in mans iudgement But as the Church in this world is euer subiect to affliction and to lye vnder the crosse so God doth not incontinently deliuer it out of danger but many times continueth their troubles and augmenteth their calamities to exercise their faith to try their patience and to proue their obedience notwithstanding in the end God maketh an happy issue and sheweth that the gates of hell shall neuer preuaile against the Church Therefore when the Israelites began to murmure and not so much against Moses as against God and looked more to the danger of death before them then to the power of GOD aboue them and considered more what they did want then what they should beleeue Moses said vnto them Feare yee not stand still and behold the saluation of the Lord which he will shew to thee this day for the Egyptians whom yee haue seene this day yee shall neuer see them againe the Lord shall fight for you 〈◊〉 1. therefore hold you your peace When there was a great persecution raised against the Church at Ierusalem so that the sheepe of Christ were scattered abroad and nothing but threatnings and slaughter breathed out against the Disciples of the Lord 〈◊〉 2 3. Authority being giuen by the High-Priest to imprison all such as called on his Name rather then the Church should bee rooted out the Lord Iesus appeared in the Heauens to Paul as hee was in the way being now come neere to Damascus called him to the knowledge of the truth and appointed him to be a teacher of the Gospel that before hee destroyed 1. Sam. 10 11 so that wee may renew the ancient Prouerbe Is Saul also among the Prophets So when wee see the dangerous times and perillous seasons of the Church let vs not hang downe our heads but rather lift vp our hearts and cry vnto God saying Helpe Lord in the time of neede forsake not thine inheritance which thou hast purchased nor the Vine-yard which thy right hand hath planted And let vs assure our selues that when the cause thereof seemeth most desperate and helpe appeareth to vs to be farthest off 2. Cor. 12 9. then is his mercy greatest and his presence neerest then is his power made perfect through our weakenesse This is that which the Prophet Zachary witnesseth chap. 8. speaking of the returne of the people from captiuity vnto Ierusalem and of the louing kindnesse of GOD to bee extended toward them For albeit the residue that were left were reproached the Citty ruinated the gates burned and the wall broken downe yet hee prophesieth Zach. 8 4 5 â— That old Men and old Women shall dwell in the streetes of Ierusalem and the streetes of the City shall be full of Boyes and Girles playing in the streetes thereof For thus saith the Lord of hostes Though it seeme vnpossible in the eyes of the remnant of this people in these dayes should it therefore be vnpossible in my sight saith the Lord of hostes Vse 4 Lastly as this Doctrine teacheth vs to beleeue the promises of God so it teacheth vs not to doubt or despair of the saluatioÌ„ conuersion of our brethren for God is able to cal and conuert them to the sauing knowledge of the Gospel This the Apostle vrgeth intreating of the calling of the Iewes Rom. 11 23. to embrace the faith of the Gentiles And they also if they abide not still in vnbeleefe shall be grafted in for God is able to graft them in againe Likewise when the Disciples saw and heard the difficulty of entring into heauen for those that trust in their riches that they haue need of a singular gift of God to escape out of the snares subtilties of Satan Math. 19 26 Christ Iesus beheld them and said vnto them With men this is vnpossible but with God all things are possible Math. 20 1. He calleth at all houres of the day at the dawning of the day at the third houre at the sixt at the ninth and at the eleuenth houre For as he is bound to no person so he is bound to no time he calleth whom he will he teacheth and toucheth the heart when he will This we see in the example of the Apostle Paul which wee spake of before he was at the first a blasphemer 1 Tim. 1 13 a persecutor and an oppressor yet he was receiued of God to mercy to the encouragement of them which shall in time to come beleeue in him vnto eternall life Marke 16 9 So was Mary Magdalen a greeuous sinner an vncleane liuer Luke 7 47. out of whom he had cast seuen diuels yet many sinnes were forgiuen her inasmuch as she loued much was the first to whom the Lord appeared after his resurrection Wherefore albeit we sâ—e men run on in their wickednesse and shut theyr eares against the wholesome admonitions of the word of God albeit their whole life be a continuall practise of sinne and that they drinke in iniquity as the fish doth the water yet wee must iudge nothing before the time 1. Cor. 4 5. vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hearts manifest and then shall euery man haue praise of God God is not tyed to ordinary causes but as hee fed the people with Quailes in the wildernes so he can inwardly instruct the conscience he can make the least meanes powerfull and effectuall to saluation Math. 19 30. so that as many which are first shall bee last so sometimes the last shal be first He called Iohn the Baptist as it were in the dawning of the day whom he sanctified from his mothers wombe Luke 1 15. He called Timothie and Titus some others as it were at the third houre of the day 2 Tim. 3 15 and 1 5. Who were brought vp in the knowledge of the Scriptures of children which are able to make thee wise vnto saluation through the faith which is in Christ Iesus and honoured the Lord with the first fruits of their life Hee called Paul to be an Apostle Mary Magdalene to be a beleeuer as it were at the sixt houre who after their conuersion redeemed the time and though they were inferiour to other in respect of time yet they were equall vnto them or before them in regard of zeale other graces of Gods Spirit He called the theefe vpon the crosse as it were at the eleuenth houre to bee partaker of his kingdome Luke 23.42 43. to whom Christ said This day shalt thou bee with me in Paradise Let vs not therefore enter into iudgment against our brethren let vs commit them to God Acts 1 7. Seeing it is not for vs to know the times and seasons which the Father hath put in his owne power Let vs pray for their conuersion to God that hee would giue them repentance to know him
vnto Iacob his statutes and his iudgements vnto Israel he hath not dealt so wi h euery Nation neither haue they known his iudgements Hereunto commeth the exhortation of Moses Deut. 4 6 7. Keep his lawes and do them for that is your wisedom and vnderstanding in the sight of the people which shall heare all these ordinances and shall say Onely this people is wise and of vnderstanding and a great Nation Thus the Apostle Paul sheweth the difference and preheminence of the Iewes beeing at that time the Church of God aboue the Gentiles that it was herein most excellent and glorious because vnto them yea onely vnto them were committed the oracles of God euen committed vnto them of trust Rom. 3 1 2. 9 4. to them pertayned the glory the couenant the law the seruice of God the promises Likewise when Iohn the Apostle was commanded to write in a booke the things which he had seene reuealed vnto him he was charged withall when once they were written To send them to the seuen Churches that are in Asia Reu. 1 11. All which places plainely proue that it is one of the greatest gifts blessings and honors that God bestoweth vpon his people the giuing vnto them his word and ordinances The reasons are many in number and weighty Reason 1 in force For first heereby we and our children are entred into a solemne couenant with God to be his and he to be ours for euer A wonderfull mercy of God that a sort of poor sinfull men should be admitted and receyued into a couenant with the eternall God This Couenanâ— is a mutuall promise agreement betweene God and men What Gods cnuenaÌ„t with vs is whereby on the one side God giueth men assurance that he will be gracious and fauourable vnto them forgiue their sins and giue them new righteousnes eternall life for his Sonnes sake and on the other side men binde themselues to accept of this mercy with all thankesgiuing receyuing this so great a benefit with a true Fayth and promising to yeelde true obedience to God The entrance into this Couenant is as it were the day of our marriage being more neerely coupled to God then the wife is ioyned vnto the husband This is it which Moses is bold to put the people in minde of exhorting them to keepe the words of this Couenant Deut. chap. 29. verses 10 11 12 13 14 15. Reason 2 Secondly the Church alone is honoured of God to be the keeper and preseruer the holder forth and publisher of his word and therfore none haue to do with it but the Church Hence it is that it is called by the Apostle the pillar and ground of truth 1 Tim. 3 15. It is the preseruer of it not the mother of it the â—eeper of it not the author it is a cryer to publish not a iudge to decide and determine it is as the candlesticke to holde the light not the candle it selfe to giue light For this cause the vision offered to Iohn of the seuen golden Candlestickes Reuel 1 12 20 is expressely and directly expounded to signifie the seuen Churches This then is an honour peculiar to the church to be the brazen pillar of truth and the golden Candlesticke to hold the light or candle of the word of God vnto the people that they may see how to walk in the wayes of godlynesse Thirdly the word is the testament of God Reason 3 Now none hath to doe with the Testament or Will of any but they that haue Legacies bequeathed vnto them by it as children they that are of the houshold and kindred of God not Strangers Aliens and Forreyners they haue nothing to do in it they are not ro meddle with it Thus the Apostle teacheth Heb. chap. 9. verse 15 That the Testament belongeth to them that are to receiue the promises of the eternall inheritance The Vses are now to be considered First Vse 1 we learne from hence for our instruction to account the Ministery of the word the treasure of the Church Among all the blessings bestowed vpon the sonnes of men in this life the gâ—ft and blessing of the word is eminent It is an incomparable blessing farre aboue all earthly things yâ— earthly men make their â—elicity The Prophet Ezek. 6 10 11 compareth all other blessings that God gaue his people to the ornaments of the body as to bracelets abiliments rings fine linnen chaines silke such like but the giuing of his word and statutes vnto them to his mariage with theÌ„ And when God was to deliuer his lawes and ordinances vnto Israel Moses tooke them by the hand and led them forth to meet God who in the company of the Angels accepted them for his cheefe treasure inheritance aboue all other nations vnder heauen so that in the finishing of this match marriage with his people Moses was as the Father the Angels the Bridemen God the husband vnto whom Israel was affianced coupled in marriage So then the happiest tydings and greatest dignity that can euer come to any people or seuerall congregation is the glad tydings of the gospel the free passage of the word to be brought among theÌ„ The more any are blessed this way the more honorable glorious they are with God and his Saints they are thereby made his sons daughters yea kings and priests vnto him they which once were far off are made neere vnto him by the preaching of yâ— Gospel whereby he dwelleth among them and setteth vp his throne in their hearts Capernaum is saide heereby to bee lifted vp vnto heauen Luke 10 15. Ierusalem where the word and seruice of God was set forth is called the holy City and the ioy of the whole earth the resting place of God Psal 132 13 14. From hence all such are reprooued as haue not the sight and feeling of this mercy of God in their hearts to raise them vp to reioycing thankfulnesse And herein my brethren we are to call our selues to remembrance think what our condition is We are indeed a noble kingdome adorned with many outward priuiledges and blessings increased in multitudes and furnished with sundry commodities but if we be compared with the great large and wealthy dominions in other parts of the world onely a poore corner of rhe earth But heerein we passe them all as honoured aboue them preferred before them that we haue the inestimable treasure of the word which they doe want 〈◊〉 13 44. instead of those mines of siluer gold wherewith they abound This is our priuiledge our glory our aduantage wherein God hath blessed vs aboue Italy Spaine and many rich Countries in Asia and Affricke vnder the Turke and other blind and barbarous Princes detayned in the kingdome of darkenesse and of the diuell we haue the trueth of God amongst vs the treasure of all treasures the valew whereof is farre aboue all precious stones The want of this blessing
the rest of the multitude were spared and the plague ceased which was begun in the hoast as appeareth in the words following Now albeit these were most liuely arguments of the wrath and indignation of God yet the Israelites continued with an high hand and a proud heart to prouoke the most High to his face so that one not of the least lowest but of the principall and cheefest among them brought an whorish woman into the hoast to despite God his people and religion This man thought it not sufficient to goe out of his Tent to those strange women but broght one of thē openly without shame into the Campe before his brethren Verse 14. before Moses and the other Magistrates yea to fill vp the measure of his abhominations to the doore of the Tabernacle of the Congregation therby blaspheming God reproching his Religion enticing his brethren insulting ouer Moses and the whole assembly that cryed vnto God for mercy to stay his iudgement and to spare his people Loe such was the impudency of this Zimri that notwithstanding the tumults and hurly-burlyes in the hoast yet he is not moued to repentance eyther with the punishment inflicted vpon the malefactors or by the plague of God raging among his brethren or by the teares and supplications of the godly entreating for pardon lying prostrate at the doore of the Tabernacle but in the middest of all these iudgements neyther fearing GOD nor reuerencing man he seeketh to satisfie his filthy lust in the sight of the Sunne and in the open view of all his brethren euen of the whole hoast Verse 1. Now whilst Israel abode in Sittim Before we come to speake of the sinne of the people it shall not be amisse to consider the occasion whereby they fell into sinne Wee haue heard how Balaam being hyred to curse Israel could not for God stayed and restrained him who was greedy of the wages of iniquity Wherefore he counselled Balak to bring the people to destruction by procuring them to fall into some sinne Thus he layde a stumbling blocke before the children of Israel and thereby did draw them to spirituall and carnall fornication For whatsoeuer the Israelites heere committed they did through the counsell and procurement of Balaam From hence we learne that it is a particular note of false Teachers Doctrine It is a note of false teachers to lay stumbling blockes before men and false doctrines to set stumbling blockes before men to draw them to vncleannesse and wickednes eyther against the first or second Table or both I say false Teachers which are the instruments of Satan who he hath thrust into the church haue this speciall care to bring the seruants of God into wickednesse to draw them to idolatry and to destroy theyr faith To this purpose Moses teacheth Deut. 13 1. that false Prophets shall set before them this end to entice the children of God to serue false gods but true Idols This the Prophet Ezekiel noteth chapter 13.19 that they made Gods word to serue their bellies and taught carnall liberty sowing pillowes vnder euery arme hole polluting the Name of God for an handfull of Barley and for a peece of bread slaying the soules of them that should not dye giuing life to the soules that shold not liue crying peace where God proclaimeth open warre lying to the people that heare theyr lies The Scribes and Pharisies corrupted the law by false interpretations and expositions Math. 5 22. as appeareth in the Doctrine of Christ reducing the Law to the true meaning of the Law-giuer So the Apostle declareth that those rauening wolues which should creepe into the Church of God purpose to make hauocke of the people of God I know this that after my departing shall greeuous wolues enter in among you not sparing the flocke Acts 20 29. The Apostle Paul prophesying of the comming of Antichrist calleth the doctrine of Antichrist The mystery of Iniquity 2 Thess 2 7. It is the common practise of the Iesuites and Seminary Priests scattered heere and there in the Land to bring the people to Idolatry The Reasons of this truth are manifest Reason 1 First from the counsell of God for albeit no wickednes be in the most High yet it is his wisedome and power to draw good out of euill as he did light out of darknes that so they which are his may be tryed that their faith may be proued their loue to God and the trueth manifested and his children alwayes exercised that they may be made the more carefull and watchful and so finde by experience how they can stand out vnto the end of theyr dayes in all holy obedience This reason is laide open in the thirteenth chapter of Deuteronomy verse 3. where the doctrine hath his confirmation If there arise among you a Prophet or a dreamer of dreams and giue thee a signe or wonder thou shalt not hearken to the words of the Prophet for the Lord your God proueth you to know whether ye loue the Lord your God with all your heart and with all your soule And the Apostle teaching that God hath appointed that heresies shall be in the Church annexeth this reason that the faith of Gods children seated in the heart may be made manifest There must be euen heresies among you that they which are approued among you might be knowne 1 Cor. chap. 11. Another Reason is in the malice of those Reason 2 wicked men themselues For this is the nature of the diuell and the property of diuellish men and the cruelty of them both they carry a continuall hatred to the truth and the professors of it they seeke to make a spirituall slaughter and hauocke of the flock of Christ Therefore the Apostle exhorting the Elders of Ephesus prophesyeth that greeuous wolues should rage against the sheepe of Christ yea of their owne selues should men arise speaking peruerse things to draw disciples after them Act. 20 30. All wolues do account and finde by experience the blood of Lambes to be sweeter thē the blood of all other beasts and therefore they are sheep-byters rather then hog-byters or dog-byters The prophane and heathen are in the power and possession of Satan already he hath made sure of them his cheefest labour and endeuour is to circumuent and subuert the seruants of God So his instruments do hate the faithful as the wolfe doth the sheep the lambes are milde peaceable and simple the wolfe bloudy beastly and cruell therefore no maruaile if they seeke to suppresse the truth and to ouerthrow the seruants of God which are the professors and maintainers of the truth 2 Tim. 3 8. Now let vs apply this doctrine to our seuerall Vse 1 vses First we may assure our owne harts of this that so long as this world continueth the Church shall neuer bee without vncleane beasts to assault it eyther heretiques or false seducers or hyrelings that regard the fleece more then the sheepe the dignity more then
life Alas saith one how hard are these times we suffer pouerty penury and great misery O woful and wretched times saith another the plague is in such a place it is come neere our dwellings we may looke for it euery day to sweepe vs away how shall we do in these extremities or whither shall wee turne our heads from these troubles Neuerthelesse we must know that a man may be free from all these distresses yet liue in the greatest dangers We may haue peace and plenty we may enioy health and liberty we may abound in riches prosperity yet be possessed and compassed about with a thousand plagues more fearfull What times are most dangerous more deadly and more dangerous then the pestilence sword and famine which trouble vs so much and bring vs to our wits end Let vs take heed of our corrupt iudgement of the times and learne more to feare men that liue in prosperity then such as sinke down into aduersity inasmuch as their tentations are more strong effectuall Prosperity ease peace and riches haue turned through our corruption to be the pests and poison of the Church This the wise man teacheth Prou. 1 32. Ease slayeth thee foolish and the prosperity of fooles destroyeth them It is therefore a great mercy of God when he teacheth his children to stand vpright in this slippery way and that they make them not their bane which are giuen them as a blessing Hee setteth before their eies the dayly changes of all things vnder the Sunne and assureth them that nothing continueth in one estate hee frameth them to the contempt of the worlde and setleth their hearts to desire no more then their most wise and prouident Father thinketh meete for them He teacheth them that the most beautifull flowers do fade and lose the glory which for a time they had They see riches to bee vncertaine and deceiâ—full healâ—h to bee changeable our friends and acquaintance subiect to death and al humane things to be transitory vain and soon flitting away By al these meditations it pleaseth God to stay vp his people that they fall not from him in their prosperity Secondly it should teach vs to vse patience Vse 2 vnder the crosse and wisely to beare al the afflictions that God seeth good to lay vpon vs. We see by experience that peace and plenty haue done the Church more harme then wars and bloudy persecutions not that Gods blessings are hurtful and pernicious of themselues but by reason of our corrupt nature which is ready to turne his blessings into curses and his great mercies into so many plagues This wee see in the example of the Sodomites they dwelled in a fruitful soyle like the garden of Eden which God planted and therein placed our first parents but they became exceeding sinners and abused the blessings of God to their owne confusion Gen. 13 10. How farre prosperity abundance make vs to forget God consider in the examples of Nebuchadnezzar Herod Dan. 4 27. Acts 12.22 Haman and sundry others Iob feared that his sonnes in their feasting and banquetting had blasphemed God Iob 1 5. It appeareth in the parable of the rich man that made a feast sent out his messengers to inuite his guests Luke 14 19. that they refused to come and pretended sundry excuses one had hyred a farme another had bought fiue yoke of oxen another had married a wife he could not come wherby our Sauiour sheweth what causes commonly they are that withdraw and withhold mens minds from obeying Gods word embracing the Gospell to wit the cares of the world the commodities of this life the deceitfulnes of riches the pleasures of the flesh the study of earthly things these were such ranke thornes that they choaked all heauenly meditations hindred the growth of spirituall graces these brought a fogginesse vpon the soule and wrought in them a forgetfulnes of God Wherfore let vs not murmure and repine vnder the crosse but stoope down vnder his mighty hand who sendeth his correction for our good that we should not perish and be condemned with the world Heb 12 7. Psal 119 71. 1 Cor. 11 31. He doth not take pleasure and pastime in punishing of vs but as a louing father he respecteth onely our benefit Hee hath many wayes to deliuer vs promiseth that our afflictions shall not bee aboue our strength but haue a good end and an happy yssue We must be content with the Lords doings and know that he will sanctifie the afflictions of our bodies to the comfort of our soules whilest those that flow in earthly blessings and abound in outward prosperity do forget God that made them and runne on in the pride of their hearts to vnthankfulnesse against God Vse 3 Thirdly let vs not be deceiued with sinfull pleasures when the baite is offered and the net pitched before vs to take vs with the hooke and to catch vs in the snare but bee carefull to reiect and refuse whatsoeuer tempteth vs vnto euill Pleasures are of two sorts some are simply vnlawfull and not to be vsed at all being directly contrary to the word of God Such are the pleasures that carnall men take in eating till they surfet and in drinking till they are drunken such are the pleasures that whoremongers take in adultery fornication and vncleannesse Others are of themselues indifferent and in their owne Nature neyther good nor euill but according as they are vsed as hunting hawking and other lawfull recreations and euen these when they take vp all our thoughts and thrust out better things out of the doores are called thorns in the parable of the Sower as wel as vnlawfull pleasures Luk. 8 14. There is nothing doeth so much choake the word of God as the pleasures of the flesh nothing causeth vs so soone to forget it nothing maketh vs so soon weary and loath to heare it as the desire to follow and pursue after our delights so that it standeth vs vpon to cut them vp and to pull them out of the ground of our hearts We see men wil not suffer briars and bushes to spring vp where their corne shold grow much more it is required of vs to rid our hearts of all occasions and allurements vnto sinne The Faith of Moses is commended that hee refused to be called the sonne of Pharaohs daughter Heb. 11 24 25 and chose rather to suffer aduersity with the people of God then to inioy the pleasures of sin for a season esteeming the rebuke of Christ greater riches then the treasures of Egypt for hee had respect vnto the recompence of the reward Let vs therefore shake off al pleasures of sinne not onely such as are in themselues vngodly and vnlawfull but all other whatsoeuer when they become clogs and incumberances vnto vs and hinder vs in the duties of our callings Many indeed are drawn and driuen from the word by trouble and persecution Prosperity is more dangerous
There is no way to turne away his wrath from them and their kingdomes but by turning vnto God and by entreating him to spare them As their places are great so their sinnes are great and many times draw many to follow after them If they would blot out their offences against GOD and call in his iudgments gone out against them they must shew their subiection to him and giue him the reuerence that is due to his holy Name Lastly our trust must not bee in man our Vse 3 confidence must not be in Princes who cannot deliuer their owne soules from the sentence of death nor discharge themselues of the punishment which they haue deserued much lesse can they giue safety and assurance vnto others This is that duty which the Prophet Esay concludeth in the second and third chapters of his Prophecy where threatning that God will take away from Ierusalem and from Iudah the stâ—y and the strength the strong man and the man of warre the Iudge and the Prophet the prudent and the aged the captaine of fifty and the honourable and the counseller and the eloquent man hee sayth Cease from the man whose breath is in his nostrils for wherein is he to be esteemed Esay 2.21 3 1 2 3. Whereby we see that we must not put our trust in weake man nor ralye vppon him to be our defence but put our whole trust in God alone Hee that putteth confidence in him shall be blessed and bee like the tree planted by the riuers side Ier. 17 7 whatsoeuer changes and alterations others do find in the world hee shall continue in a fruitfull and flourishing condition The staying of our selues on mans power ariseth from the forgetfulnesse of our duty toward GOD who hath commanded vs to trust in him with all our heart Prou. 3 5 and hath promised that If we stay vpon him he will giue vs our hearts desire Psal 37 4. This trust we shall attayne vnto if we vse these means the meditation of mans weakenesse that cannot helpe vs the consideration of Gods power that is able to strengthen vs and the experience of his mercy that hath deliuered other of his children from great afflictions If these things as helpes to our faith bee laide vp in our hearts wee shall bee assured to build vpon a good and certaine foundation that shal neuer be remoued Verse 5 Then Moses saide to the Iudges of Israel Euery one slay his men that were ioyned vnto Baal-peor The wrath of God was so fierce against â—hose that sinned that he commanded them to be destroyed To this end wee see Moses as the chiefe Magistrate taketh order that the guilty should not be suffered to Lue but suffer punishment according to their offences From hence ariseth this doctrine Doctrine Magistrates must punish Maiefactors that Magistrats are appointed of God to gouerne mankind in the ciuill affaires of this life to be the hand of GOD for punishing and cutting off the wicked and for the supporting and maintayning of the godly It is the duty of Magistrates to doe Iustice vpon euill doers and to giue comfort and countenance to the faithfull This is it which Dauid promised vnto God when hee should bring him vnto the kingdome and set him vpon the throne I will sing mercy and iudgment vnto thee O Lord will I sing Psal 101 1. This is the charge that hee giueth to Salomon his sonne concerning diuers men as appeareth 1. Kings â— 6 for he telleth him hee should remember the bloud of battell that Ioab shed in peace and therefore not suffer his hoare head to goe downe to the grâ—ue in peace The like direction he giueth him to shew kindnesse vnto the sonnes of Barzillai the Gileadite and to let him be amongst them that eate at his table because they came vnto him when hee fled from Absolom This direction did Salomon precisely follow he slew Ioab Shemei and Adoniah and set vp godly men in the places of such as were remoued from their offices being more able then his father was All the precepts that are giuen vnto them to execute iustice tend directly to this point whosoeuer sheddeth mans blood must not be spared but haâ—e his blood shed by the Magistrate Gen. 9.6 If a man sayth Moses cause any blemish in his neighbour as he hath done so shall it bee done to him breach for breach eye for eye tooth for tooth such a blemish as he hath made in any such shall be repayed to him Leuit. 24 19. These examples and precepts serue to teach vs this truth that the end of Magistrates appointed of God ouer his people is not to rule as they list not to be idle and doe nothing not to tyrannize or to be highly accounted of not to lift vp their hearts or to please themselues in the titles of honour giuen vnto them but to doe good in helping the good and punishing the euill Reason 1 The reasons to enforce this doctrine are to be weighed considered First they haue to these ends and purposes the sword of Iustice committed vnto them not to let it rust in the scabberd but to remooue all such as the land for their outragiousnesse is not able to beare For when they grow obstinate in their sinnes enemies to God plagues to the godly burdens to the earth and an infection to all with whom they liue they must be cut off as rotten members swept away as filthy dung and purged as euill humours out of the body This is it which the Apostle teacheth in his Epistle to the Romanes There is no power but of God and the powers that be are ordained of God he is the Minister of God for thy wealth beareth not the sword for nought for he is the Minister of God to take vengeance on him that doth euill Rom. 13 4. So then they are Gods Lieutenants in his stead the iudgement is Gods and not mans For there is no iniquity with the Lord our God neither respect of persons nor receiuing of reward 2. Chro. 19 7. Deut. 1.16 17 so that it is required of them to heare the controuersies that come be-fore them indifferently to iudge righteously to heate the small as well as the great and not to stand in feare of the faces of men Reason 3 Secondly they are as bulwarks of brasse as wals of defence as maintayners of peace among men For albeit men be of one self same nature yet they cannot abide one another vnlesse they be held in as with a bit and bridle Wolues know one another in the woods the Lyons know one anothet in the forrests so doe other wild and sauage beasts in the fields but men haue such a corrupt and sauage nature that hardly they can loue another or suffer the company one of another vnlesse they had rulers Magistrates set ouer them This the Apostle teacheth He is the Minister of God for thy wealth Rom. 13 4. And the Apostle Peter Hee is sent for
iniquity hath gotten the vpper hand Exod. 33 32 33. Deut. 7 2 3 4. 2 King 8 18. Reason 1 The grounds are because sin is a cunning Orator able to moue much so is euery sinner though otherwise neuer so simple a cunning Rhetoritian speaking in the enticing words of mans wisedome or rather of the diuels eloquence and therefore they seldome plead but they perswade they sildom come but they ouercome They compasse sea and land they spare no time or place or meanes to win whomsoeuer they can to themselues Prou. 7 21. Secondly our nature is prone to decline vnto euil for as sin is strong twisted as a cartrope to draw others so we are of our selues weake and feeble ready to yeeld and to giue ouer vpon euery occasion euen of our selues through our inbred corruption thogh none do entice or intrap vs much more then when we are proued and prouoked We see it by the Israelites that suffered the Heathen to liue among them they soon learned their waies and serued their idols which were a snare to them Psal 106 35 36. Vse 1 This reproueth all such as enter into league with such persons they euen offer their hands and feet to be bound as it were in chaines and they become afterward as prisoners and vassals to them The chaines of sin are small and subtle in the beginning they are not easie to be espied while they are more easie to be passed ouer or to be broken and so much lesse easie they are to bee discerned because they promise pleasure or profit liberty or life howbeit afterward hauing taken hold they do so claspe and inclose the poore prisoner that he can hardly free himselfe This is the ruine and downfall of many If wee make much of the sinner we cannot long hate the sin and therefore the Apostle ioyneth them both together and chargeth vs to auoyd both the one the other Eph. 5 7 11. Be ye not partakers with theÌ„ and afterward he addeth Haue no fellowshippe with the vnfruitfull works of darknesse but rather reproue them If then we be continualy in company with euill doers the continuall custome of seeing and hearing euil dimmeth our fight and stoppeth our eares and hardeneth our hearts and taketh away out feeling that wee can neither see the vglines of sin nor heare the cry of it nor feele the foulnes of it yea it stoppeth our mouths that we cannot nor dare not for feare of offence reproue any of theyr euill wayes but first we winke at them and afterward we ioyne with them Secondly we see hereby the error vaine Vse 2 perswasion of many men that for pleasure or profit or such like carnal respects yoke themselues with prophane persons who glorie and boast that they can easily and quickly breake off society with them whensoeuer they list leaue their company at their owne pleasure or leysure But these men are much deceiued know neither the deceitfulnesse of sinne nor cunning of a sinner nor the iudgment of God For marke when we list we shall finde by experience few examples of such as haue returned from carnall and corrupt company And heereby it appeareth to be true because when as such as delighted to stand in the way of sinners once went seriously about it to shake off their fellowes and to leaue their folly they haue bene discouraged with the difficultie of the worke and found it as hard as for a prisoner to shake off his fetters that are made fast about him When Peter lay in prison he could not with all his might free himselfe from his irons it was the hand of the Angel that deliuered him from those chaines Acts 12 7 so all the power and strength that we haue is not great enough to set vs at liberty from the snares of sinne it must be a superiour and supernaturall worke that we may confesse and say This is the finger of God The strong man keepeth vs vnder lock and key Till a stronger then he commeth and taketh from him all his Armor wherein he trusted and diuideth the spoyles Luk. chapter 11 verse 22. Nay the more strength a man thinketh he hath to withstand any sin or to resist the sinner the sooner he is ouertaken with the one the other For this perswasion ariseth from presumption in himselfe of his owne giftes and this breedeth in him security and so in the end thorough a proud opinion he hath of his great strength hee groweth so retchlesse and carelesse that he feareth not to commit any sinne whatsoeuer This wee might expresse and enlarge by the example of Peter Math. 26. The Scripture setteth him downe as a glasse before vs that so often as we looke vpon him we should take notice of our owne frailty and weaknesse And doubtlesse this is the cause why God oftentimes in his iust iudgement forsaketh men and leaueth them vnto themselues because they make flesh their arme and presume vpon their own strength Hence it is that they are oftâ—n ouertaken with those sinnes which otherwise if they had feared with a godly iealousie their owne hearts he would haue kept them from the pit of them So then it is a vaine thing for men to vse the company of those that are prophane and wicked vnder an euill-grounded conceit and foolish imagination of their own ability to stand fast seeing it is so hard a thing to forsake and shake off their society Vse 3 Lastly it admonisheth euery one that there is required great warinesse and watchfulnesse of him to forsake the company and abandon the society of those that are wicked men For the hardnesse of this duty should stirre vs vp to be so much more carefull and fearful of our selues Therefore we ought to labour after a sound faith that we may beleeue this to bee true for this is the foundation of the whole building Faith is that which wil beget feare and feare will beget diligence and circumspection to auoyde that which is euill Thus it was with Noah hee did beleeue that GOD would destroy the world or else he had himselfe beene destroyed with the vnbeleeuing world therefore also he feared knowing that hee who had threatned would performe And what did this feare work in him was it idle No it caused him To prepare the Arke to saue himselfe and to enter into it going from the rest of the world and separating himselfe and his family from them Heb. 11 7. So then these three go together faith feare and diligence Faith breedeth feare and feare bringeth carefulnesse If we haue faith to beleeue the danger of euill company and how hard it is to separate from them and to touch nothing of theirs as we heard chap. 16 26 where Moses saith Depart I pray you from the Tents of these wicked men and touch nothing of theirs lest ye bee consumed in all their sinnes this will make vs beginne to be fearefull to feare our owne estate lest we be suddenly surprized and
of the Church in what weak and desolate estate had it beene if Mordecai and Ester had not procured the safety of it Was it not taken out of the iawes of the Lyon and pulled out of the pit of death In such times we must cast anker in heauen and make the Lord of hoasts our onely confidence Vse 3 Thirdly conclude from hence that it is a fearefull thing when men become oppressors of the Church For if euery one from the highest to the lowest should be a succourer defender thereof then none brought vp in the bosome of the Church should be an oppressor of it But how many haue there beene who haue lifted vp themselues against it not onely open enemies but close vnderminers who kindle the coales of their owne confusion and haue beene consumed in the flame that they haue raised The Prophet Obadiah concludeth this point ver 10 For thy violence against thy brother Iacob shame shall couer thee and thou shalt be cut off for euer c. as thou hast done it shall be done to thee thy reward shall returne vppon thine owne head Obad. verse 10 15. And touching the persecuting Babylonians that carried the people away captiues and scoffed at them in the day of their calamity the Prophet foretelleth their finall ouerthrow Psalm 137 8 9. O daughter of Babylon who art to be destroyed happy shall hee be that rewardeth thee as thou hast serued vs happy shall hee be that taketh and dasheth thy little ones against the stones Wo therefore to all the enemies of the Church in generall or to any particular soule that serueth the Lord they are also enemies to God himselfe Vse 4 Lastly none liuing in the Church must bee ignorant of the state of the Church euery one must take notice how things goe in it whether it go forward or backward encrease or decrease grow better or worse Wee are come for the most part to this to content our selues with looking to our priuate wealth particular estate as if we had nothing else to thinke vpon but to follow our profits and delights So it was with the people after their returne from captiuity they built their owne houses but they let the house of God alone they were very busie in seeking their owne commodities but they were wholly vnmindfull of the seruice of God and therefore they said The time is not come the time that the Lords house should be built whom the Prophet reproueth saying Is it time for you O ye to dwel in your sieled houses this housely waste Hag. 1 2 3. Others there are that shrink back for feare and dare not aduenture and being moued they plead ignorance they pretend they know nothing But the Prophet denounceth a woe against them that are at ease in Sion Amos 6 1. If euery one ought to bee helpfull to the Church and to put on the bowels of pitty and compassion how shall we excuse our selues say we knew not what was wanting or what was amisse or out of course For euery one at his owne perill must know the perils of the Church and be touched with a feeling of thē and ignorance shall excuse no man It is an excellent saying of Salomon Prou. 24 11 12 13. If thou faint in the day of aduersity thy strēgth is small if thou forbeare to deliuer them that are drawne foorth to death and those that are ready to be slaine If thou saiest Behold we knew not of it doth not he that pondereth the heart consider it and he that keepeth thy soule doth not he know it and shall not hee render to euery man according to his works The Lord suffereth his people to fall into sundry tentations and into great dangers not onely to try their faith and to proue their constancy but likewise to manifest their loue affection that seeme to be out of gunshot as Ester 4 14. 2 Tim. 1 16 17 18. Ier. 39 16 17 18. 33 And Moses gaue vnto them euen to the children of Gad and to the children of Reuben vnto halfe the Tribe of Manasseh the son of Ioseph the kingdome of Sihon King of the Amorites and the kingdome of Og King of Bashan c. 34 35 36. And the children of Gad built Dibon and c. 37 38 39. And the children of Reuben c. 40. And Moses gaue Gilead c. The inheritance that was giuen vnto these Tribes is heere particularly described to wit what Cities befell vnto them which they diligently fortified and couragiously expelled the enemies that dwelt in them Out of these words some questions are breefely to bee decided And first touching the changing of the names of the Cities which befell to the children of Reuben verse 38 the question may be asked Wherefore their names were changed The answer is that without question the cause of this change was that the former names giuen of ancient time were meerely Idolatrous for both of them had their names of the Idols which ought not to be had in remembrance neyther to be heard out of their mouthes Exod 23 13. Obiection Psal 16 4. Secondly from hence a doubt ariseth how Moses can bee sayde to giue Gilead to Machir the sonne of Manasseh and how he dwelt therein for may we thinke that Machir was then aliue I answer Answ It is not likely that he liued vnto this time rather we must vnderstand the sonnes and posterity that came of him So the children of Israel are called Israel and the sonnes of Edom by the name of Edom. He that knoweth not this knoweth nothing Thus it is said that Iudah spake vnto Simeon his brother Iudg. 1 3 yet neyther of them was aliue in many ages before therefore it must be vnderstood of theyr posterity The like we see Gen. 48 22. I giue vnto thee one portion aboue thy brethren which I haue taken out of the hand of the Amorite with my sword and with my bowe Where Iacob bequeatheth vnto Ioseph by his last will and testament a double portion of the Land 1 Chron. 5 2. By Ioseph we must vnderstand his posterity for in his owne person he inherited nothing but dyed long before and by the sword and bow of Iacob wee must vnderstand the Ephraimites which helped to conquer the Land and were a mighty people in Iosuahs time Iosh 17 14 18. Obiect But it is an harder question to determine how Iaer is saide to be the sonne of Manasseh who doubtlesse did belong to another Tribe For in the Genealogies mentioned in the booke of Chronicles it is euident that hee was the sonne of Segub the sonne of Hetzron of the Tribe of Iudah 1 Chron. 2 22. I answer Answ he is reckoned of the Tribe of Manasseh by the mothers side not by the fathers For it is plaine in the Chapter before named that Hetzron the son of Iudah married the daughter of Machir the sonne of Manasseh 1 Chro. 7 13. Ad difficil loca in Num. c. 131.
afraide that Christ should come within their doores They are in effect like the Gadarens that bid him depart out of their quarters The particular faith is the only comfortable faith and by this the iust man liueth The Ciuilians haue a rule that mine is better then ours and in temporall things all men like of it So we may say in the matters of faith touching particular application it is better for a man to say Christ is mine then Christ is ours Neuerthelesse we must vnderstand and obserue thus much that men must not bee discouraged to thinke they do not beleeue when indeed they do beleeue For the best of Gods children do beleeue with much weaknesse and encounter with many oppositions with which they wrastle and buckle hand to hand Sometimes the effects of Gods grace are not so liuely in them as formerly they haue beene sometimes the heart of man being full of corruption will cast many doubts concerning his faith which is as much as if it should cast mire and dirt in the face of it The life of a Christian is like the daies of the yeare sometimes the dayes are verie faire sometimes againe they are cloudie and full of showres so a man that doeth beleeue shall finde much peace and haue a long time of rest and refreshing together sometimes againe he shall be full of many doubts and of much staggering as when the Sun withdraweth it selfe within the clouds Euery true faithfull soule knoweth this by continuall experience And he that findeth these things let him not be discouraged but rather be assured that these are signes of true faith that God dealeth thus with his own for these ends to make them more certaine of their faith to teach thē to lay better hold of the promises of God and to haue more ioy in them and howsoeuer they may lose the sight of these things for a time yet their faith in the end shal haue victory and they shall bee able to pierce and passe through these clouds and haue a certaine application by which they shall be sure to want no good thing CHAP. XXXV 1 ANd the Lord spake vnto Moses in the plaines of Moab by Iordan neere Iericho saying 2 Command the children of Israel that they giue vnto the Leuites of the inheritance of their possession Cities to dwell in and ye shall giue also vnto the Leuites suburbs for the c. 3 And the Cities shall they haue to dwel in and the suburbes of them shall be for their Cattle and for their goods c. 4 And the suburbes of the Cities which ye shall giue vnto the Leuites shall reach from the wall of the City and outward a thousand cubites round about 5 And yee shall measure from without the City on the East side two thousand cubites and on the Southside two thousand c. 6 And among the Cities which ye shall giue vnto the Leuites there shall be six Cities for refuge which ye shall giue to the manslayer c. 7 So all the Cities which ye shall giue to the Leuites shall be 48. Cities 8 And the Cities which ye shall c. IN the former chapter we spake of the inheritance in generall Now we come to the particular and first touching the Priest which is an exception from the former The contents of this chap. Of this chapter there are two principall parts first a commandement to assigne certaine Citties for the vse and dwelling of the Priests and Leuites who otherwise had no portion allotted chap. 29. Secondly Lawes prescribed touching manslaughter Touching the first we see that albeit in the former distribution of the inheritance there be no mention made of the Priests and Leuites yet God will not forget them himselfe neyther haue them forgotten by others but prouideth for them places of habitation and assigneth to them 48. Cities with their suburbs wherein they are appointed to dwell Touching their foode and sustenance they had the first fruites and the tythes of the fruite of their land and of the increase of their Cattle And because he would haue them wāt nothing that was needfull for them although mens deuotion and charity is such that they could be content to see them want all things he taketh order in this place for theyr houses and dwellings and that in a plentifull and bountifull manner considering the compasse of the land as wee described it in the former chapter For besides the many Cities appointed they had suburbes with a thousand Cubites in compasse about those cities for barns outhouses and stalles for cattle besides fields stures and medowes containing two thousand cubites more for feeding and breeding of their cattle These were not assigned vnto them out of one or two tribes but selected out of them all yet in such sort that the tribes which had the larger inheritance must set apart the more and they that had lesse were to giue the fewer and thus was a iust and equall proportion obserued that one should not bee eased and another ouerburthened Thus were the Leuites dispersed in Iacob and scattered in Israel that so God might bee serued and his worship preserued throughout the land Thus God would haue all his people in all corners and quarters to be taught and instructed the small as well as the great plaine villages as well as famous and populous Cities as wee haue shewed before chap. 3. Thus was the punishment laide vpon Leut Gen. 49 7 turned into a blessings and their reproach changed into matter of honor and dignity These were commonly called the Citties of the Leuites not that they onely dwelt in them but because they among others dwelled in them the youth were instructed in the liberall sciences the law of God was expounded in the Synagogues there also publicke schooles and colledges were builded to be as holy Seminaries and Nurseries of piety and religion as we do reade in many places of the bookes of Samuel and the kings Of the Cities of refuge Moreouer obserue that out of these Cities of the Leuites God maketh choise of sixe Cities of refuge whereof three are in the land of Canaan and the other on this side Iordan and these were not chosen to bee together but they were so fitted that euery part of the Land had one of them at hand least such as were without fault and innocent should be pursued and slaine by the auenger of blood before he could recouer any of them Now these Cities are assigned out of the Cities of the Leuites rather then out of any othet that the places might be more respected and bee more inuiolably obserued and it is presumed that the Priests would not protect wilfull wretched offenders and so defile the places which were granted onely to be Sanctuaries for the innocent Thus did God allow Sanctuaries priuiledged places among his people and many other nations in all times and of ancient times haue followed this example But whether it be expedient in the
their consciences can finde out somewhat we may iustly feare and suspect there is more behinde that is vnespied of vs and therefore we haue iust cause to humble our selues vnder his most mighty hand We should iudge our selues that we may not be iudged of the Lord. 1 Cor. 11 There is no way to escape his iudgement that knoweth all and is ignorant of nothing Fourthly it is a matter of great comfort to Vse 4 those that are the Lords because though they be oppressed with false iudgements vncharitable calumniations of men yet when hee iudgeth he will iudge righteously when hee cometh to try all the children of men he will first make enquiry before euer he proceed against them Therefore this is the comfort of euery man he shall neuer bee wronged before God howsoeuer he may be before men so that he may stand at defiance with all his aduersaries whatsoeuer they be forasmuch as GOD will proceed so iustly and righteously with him Though they haue heauy and horrible things laid to their charge by malicious men yet God himselfe will do them right and albeit they be denied iustice vpon earth yet with God they shall be sure to haue righteous iudgement Fiftly this serueth to informe those that sit Vse in any place of iustice to doe right to others either publike or priuate in the common-wealth or in the family namely that they ought not to proceed but vpon a sure and knowne cause It is the practise of God so to do and it ought also to be theirs and as it is the practise of God so also it is the precept and commandement of God to which they ought to be obedient Whosoeuer wil iudge truely he must labour so to do it that he peruert not iustice It is the course that God hath vsually taken and therefore they that would be like vnto God must proceed after the same maner so as they haue him for an example First we must make enquiry and after the cause is tried known to sit in iudgement otherwise we can neuer deale iustly Pro. 18 13. Acts 21 33 22 24. Some do altogether trust reports and accusations of seruants and haue but one eare to heare but as we haue one eare that we lend to the accuser so we should keepe another alwayes for the accused Lastly this putteth vs in mind of the generall Vse 6 iudgement at the last day that all must appeare before Gods iudgement seate and be iudged of him Dan. 12 2. True it is there shal mockers arise and there are such atheists already risen in the world that shall say where is the promise of his coming howbeit the iustice of God requireth it though the patience of God do deferre it We see not this alway done in this world 〈…〉 â—1 6 â—6 25. â—15 19. â— 10. 〈…〉 5. At that day shall euery man receiue according to the things he hath done in his body whether good or euill Let vs therefore endeuour euermore to keepe a good conscience toward God and men 6. And he said heare now my words If there be a Prophet among you I the Lord will make my selfe knowne vnto him in a vision and will speake vnto him in a dreame 7. My seruant Moses is not so who is faithfull in all mine house 8. With him will I speake mouth to mouth c. After the citation followeth the conuincing of those guilty persons to their faces For in iudgment the parties accused must be present 〈◊〉 51. 〈◊〉 10. 〈◊〉 15. â— 16. This conuiction hath a preface commaÌ„ding them to heare for it is the duty of all to heare when God speaketh and the substance it selfe containing Gods arguing pleading witnessing against them and a reproofe of them In the pleading God declareth that he communicateth himselfe in special manner to Moses aboue the rest of the Prophets hee spake to them by visions and dreames but to him mouth to mouth apparently not darkly But did Moses see Gods essence behold him as he is who is said to behold the similitude of the Lord. Answ No man hath seen God at any time Deut. 34 10. Exod. 33 and 34. He saw the likenesse of God not the essence of God He saw him in a certaine resemblance so farre as he was able to bear and comprehend and farther then any other and in a greater measure and degree then the rest For as God called him to a greater office and function so he endued him with greater gifts Heb. 3 4 5. Obserue froÌ„ hence that in former times God vsed many waies to discouer and manifest his truth and will vnto his people Heb. 1 1. See heereby the greatnesse and excellency of his hand hee hath diuers waies to manifest his truth he vseth what seemeth best to himselfe Iob 33. Againe we haue occasion heereby to consider that Gods mercy is greater to vs theÌ„ to our fore-fathers Christ hath left vnto vs from the bosome of his Father the doctrine of the Gospel shining bright in our eies Moreouer in comparing Moses with the Prophets and preferring him Doctrine God reuealâ—th himseâ—f â—o one mo e then to anoâ—her â— Cor 12. â— 3 Luke 1.16.17 Mat 11.11 2. King 2 9. We see that God reuealeth himselfe to one more then to another and giueth greater gifts to some then he doth to other to Moses more plenti ully then to the Prophets To the end we should stand in need one of another and thereby binde vs more closely together and to try vs how wee will employ them to the good of others as he doth in earthly blessings This point is of good vse vnto vs being rightly applied Let Vse 1 not such as haue receiued a greater portion and measure of grace contemne such as haue lesse for should the seruant disgrace or reproch such as the master of the house doth accept and approue nay doth grace and honor Mat 25.23 And as for such as haue receiued lesse let not them enuy those that God hath made aboue them for though one member in the body haue more honour then another yet is there no diuision in the body so the stronger should beare with the weaker Againe let euery Vse 2 one be thankefull for gifts receiued that they may be sanctified to our selues and to others 1 Cor. 14.18 Lastly it behooueth vs to Vse 3 stirre vp the gifts that are giuen vnto vs and to desire the best gifts that thereby wee may doe the most good It is dangerous to hide the gifts we haue receiued as the euill seruant did his talent And if to couer them vnder a bushell much more to turne them and apply them to the destruction of the Church the subuerting of the faith as many doe that are not sanctified Let vs labour to vse them and to vse them well that we may grow in knowledge zeale and sanctification 2 Tim. 1.7 lest they decay in vs so be taken away
reiect those meanes the greater our sin is and the greater sinners we are if wee breake these bands and cast these cords from vs. The sinnes of the Israelites are often aggrauated and made the more grieuous and heinous because the Lord had sent his prophets among them Ier. 7.13 14. and 11.7 8. and 35.14 Psa 78.17 31 35 56. Matth. 11.21 22 23 24. Dan. 9.5.6 Reason 1 The reasons First because those men sinne against knowledge hauing the word to informe them and their owne consciences to conuince them Knowledge maketh euery sinne the greater Luk. 12 47. Ioh. 15.22 and 12.48 They are like to a man that hath much meat and digesteth nothing Bernard so that it corrupteth in the stomacke and doth him no good at all Now they that haue many meanes for the soule are like him that hath much meat for the body for they that heare much and haue many instructions and yet do not bring forth fruits answerable thereunto their sinne is the greater and themselues thereby made inexcusable Reason 2 Secondly it argueth obstinacy and hardnesse of heart they haue many strokes giuen them but they feel none of them For such as transgresse in the middes of those helpes that serue to restraine sinne do not sin of infirmity or weaknesse but of obstinacy and wilfulnesse Now the more wilfull a man is the more sinnefull hee is and the greater is his sinne This conuinceth our times of much sinfulnesse Vse 1 and in these times some places and in those places sundry persons to be greater sinners then others And why greater Because our times haue had more meanes to preuent and keepe from sinne then other times haue had What could the Lord haue done for vs that he hath not done We haue beene as his vineyard which he hath fenced he hath gathered the stones out of it he hath planted it with the choicest plants and hedged about it that the beasts of the field and of the forrest should not hurt it he may therefore iustly looke that it should bring forth grapes but it hath brought forth wild grapes Esay 5.4 5. Luke 13.6 or as his figge tree which he hath digged and dunged and therefore he may well seeke fruite thereon especially hauing waited with patience for it What hath not God done for vs and to vs to reclaime vs Our times and people haue had many deliuerances from dangers that other times and people haue not had which threatned vs both within and without both forrain and domesticall We haue had greater blessings bestowed vpon vs then others we haue had the word more plentifully preached to vs then others All these we being vnthankefull and disobedient doe make vs greater sinners then others which haue wanted these blessings Thus doe wee turne our blessings to be our bane and Gods mercies to be curses vpon vs. We see many Congregations where God hath risen early and late giuing them his word and faithful Ministers as diligent watchmen to admonish them and to threaten his iudgements are oftentimes more sinfull then other places that haue wanted these meanes and no worse persons in the world then some that liue vnder the standing Ministery of the word God in iust iudgement giuing them ouer to Satan If such be giuen to common and continuall swearing and abusing of the Name of God to contempt of the word and of the Sabbath they are greater sinners then others and are more guilty in his sight and consequently shall be more sharpely and seuerely punished Secondly it admonisheth all that enioy the Vse meanes of preuenting sinne as benefits and blessings the Scriptures and word of God his corrections and chastisements his promises threatnings his patience long sufferance that they labor to make profit by theÌ„ to fulfil all righteousnesse lest God account their sinne greater then others For we must know this whatsoeuer is a sinne in others is a trebble sinne in them because they haue the sword of God to cut the knots and sinewes of sinne in sunder when others haue not had that means We may with griefe speake of many places that Israel hath beene without a teaching Priest and without Law 2 Chro. 15.3 they haue wanted the gracious meanes of saluation to teach to reproue to instruct and to correct therfore no maruell if sinne abound But they that liue where sinne is daily met withall and encountred do make their sinne out of measure sinfull Let vs therefore diligently examine our selues how we are affected at the hearing of the preaching of the word and of the threatnings denounced against our sinnes Vse 3 Lastly learn from hence that the word is neuer preached in vain whether we be conuerted by it or not For it is like the raine and snow that falleth from heauen that returneth not thither againe Esay 55.10 11. So the word of God shall not returne to him as a voide and vaine thing but shall accomplish that which he pleaseth and shall prosper in the thing whereunto he sendeth it But some will say â—iection Then it is better to be without the word then to haue it if mens sinnes be so much the greater because they haue beene so much taught and it may seeme better not to heare it at all â—sw I answere this is true in some sort howbeit not simply in it selfe Let no man thinke his case the happier because hee wanteth the word for as Paul saith they that haue the law if they contemne it shall perish by the law and they that want the Law shall perish without the law Rom. 2.12 Besides they may be said to haue the meanes that want them when they may haue them No man must reiect the word because they that refuse it are made worse by it Would a man be willing to cast away his wealth because he seeth himselfe made worse by it more couetous more cruell more hard hearted more high minded We see no in the example of the rich man Matt. 19. rather then he would cast it away hee would labour for a liberall hand and a mercifull heart to vse it aright so is it in this case Indeed it had beene better wee had neuer knowne the word and the way of righteousnesse by the direction of the word then to depart from it better I say in respect of the end of our estate and the iudgment that hangeth ouer vs yet we should not therefore wish to be without the word but rather to haue a sanctified heart that we may keepe our selues from the sinnes of others Then we will account it an happy thing to liue in such places where the word of God is truly preached Let vs therefore labour to make good vse of the good meanes that our good God hath afforded vs for our good and labour to profite by them in faith and obedience or else our sinnes shall be made so much the greater and consequently our iudgments the greater also 11 For which cause both thou
and all thy company are gathered together against the Lord ◠and what is Aaron that ye murmure against him Heere Moses farther layeth open the sin of Korah and his confederates neither doth hee charge them behind their backs as if he were afraide to speake to them but to their faces that if they had any thing to say they might answer for themselues It is the maner of many men to be liberall of speach of those that are absent but are ready to holde their peace when they are present to plead for themselues Now he telleth them that the contempt of Aaron was the contempt of God and their murmuring against him a murmuring against God We learne hereby Doctrine that to rebell against the message of God to scorne and reiect it To despise and resist the Ministery is to despise and resist God is to rebell against God to scorne and reiect God himselfe Exod. 16.8 1 Sam. 8.7 Esay 7.13 Whatsoeuer is brought vnto vs whether it be the promises of God for the establishment and confirmation of our faith or instructions for our obedience by the messengers and Ministers of God if it be refused and resisted God himselfe is reiected and the Spirit of grace is despited Lu. 10.16 Ioh. 13.20 1 Thess 2.15 16. The reasons because first they come not in Reason 1 their owne name neitheir doe they discharge their owne message they are no other then the mouth of God they come not from themselues neither for themselues their authority and calling is from God Therefore Moses saith in this place What is Aaron that ye murmure against him And the Apostle saith of himselfe the other fellow labourers 1 Cor. 3.5 Who is Paul or what is Apollo but the Ministers by whom ye beleeued euen as the Lord gaue to euery man neither is he that planteth any thing neither he that watereth but God that giueth the encrease is all in all Secondly God doth account all things Reason 2 done to thē in the execution of their Ministery as done to himselfe Matth. 10.40 Hee that receiueth you receiueth me and hee that receiueth me receiueth him that sent me therefore he that receiueth the Minister receiueth with him God the Father It is the duty of all to prepare themselues Vse 1 when they come to the Ministery of the word because then they must consider that they are come into the presence of God himselfe to receiue not so much from the mouth of the Minister as from the mouth of God direction and instruction concerning his will Deut. 5.27 28. Gal. 4.14 1 Thess 2.13 O my brethren if we did beleeue this to be the trueth of God wee would not stumble so much against it and be so often offended at it wee would not reiect it and set so light by it as too commonly we doe Let vs be like to Cornelius Act. 10.33 We must set our selues in Gods presence whensoeuer we begin to heare the word of God We ought as much as we can to suppresse all thought and consideration of men and weigh with our selues from whence the word commeth from whom the messenger commeth in whose Name he speaketh vnto vs. This is a forcible meanes to make vs profit by hearing He that can see in the person of the Minister the person of God and settle his affections wholy vpon God whom he knoweth to be present with him I neuer doubt of that man but he will heare to his saluation Vse 2 Secondly acknowledge from hence that the despising of the word of God the not beleeuing or not consenting to it when it is taught by men like to our selues is one of the greatest sinnes of all other that can fall out among the sonnes of men As it is most common so it is most fearefull and shall receiue the greatest punishment from God Matt. 10.14 15. Act. 13.51 O that all men would take a scantling of this sin by a right consideration of the doctrine which I handle and you heare For the doctrine teacheth that the withstanding of the Ministery of the word and murmuring against his ordinance is an open standing out against God and a resisting of him Can there be greater pride insolency contempt vnthankefulnesse rebellion and disobedience then to resist the Lord The Apostle speaking of the Magistrate saith Rom. 13.2 Whosoeuer resisteth the power shall receiue to himselfe damnation if this be true of man much more may we affirme it of God that whosoeuer resisteth him shal bring vpon himselfe swift and sudden damnation For are we stronger then he Now we must vnderstand that all such as set themselues withall their might and cunning against the Ministery of the word they do as it were take God to taske they single him out to combat with all but they shal find in the ende themselues vnequally matched Shall he that is dust lift vp himselfe against his maker shall he that is no better then a blast or puffe of wind contend with him that rideth vpon the wings of the wind and is able to scatter vs as chaffe before the winde O then how fearefull will the account be of many among vs that shew as great scorne and contempt as great security and infidelity as the Iewes did 2 Chron. 36. for which they were carried away into captiuity and swept out of the land of their habitation Such persons do in a manner bid God defiance to his face For when the Minister preacheth God preacheth when the Minister threatneth God threatneth when the Minister promiseth God promiseth when the Minister comforteth God comforteth It is he that speaketh by his seruants the Prophets Heb. 1.1 When they beseech vs to be reconciled God beseecheth vs by their Ministery 2 Cor. 5.20 True it is they speake but God speaketh to vs in them by them This made the Apostle say We then as workers together with him beseech you also that ye receiue not the grace of God in vaine 2 Cor. 6.1 That which is spoken of the Sacrament of Baptisme may rightly be spoken of the Ministery of the word It is said that Iesus came into the land of Iudea and baptized Ioh. 3.23 but it was by the hands of his disciples Ioh. 4.2 The Baptisme was his but the Ministery was theirs So doth the Lord preach vnto vs as Christ then baptized he preacheth to vs by the mouth of his Minister he speaketh whē they speake vnto vs. Such then as yeeld not to the promises or threatnings or admonitions that are offered vnto them what doe they but say plainely I will not beleeue God I will not commit my selfe and mine whole estate into his hands I doe not thinke that he will do as he threatneth This is no other then to giue vnto God the lie to his face Lastly this giueth comfort and encouragement Vse 3 to all the Ministers of God in the thanklesse labours of their wearisome calling God will care for vs howsoeuer men reiect vs. Hee will