themselues For he saith in the place before named and mentioned Thou shalt not take the summe of them among the children of Israel that is while thou art reckoning the number and taking the muster of the other Tribes thou shalt not meddle with this Tribe who were exempted from the warres And the reason thereof is rendred Num. 1.50 Thou shalt appoint the Leuites ouer the Tabernacle of the Testimony and ouer all the vessels thereof and ouer all things that belong vnto it He calleth it sometimes the Tabernacle of the Congregation because the people assembled at it for the worship of God and sometimes the Tabernacle of the Testimony â—â—mb 17 8. â—â—abl annot Nume 1. because in the Tabernacle was placed the Arke and in the Arke the two Tables of the Testimony in which the ten commandements were written wherby God testified his will to the Israelites both what he would haue them doe and what he would not haue them to doe Verse 34. 35. And Moses and Aaron and the chiefe of the Congregation In these words beginneth the execution of the Commandement of God Moses numbring the Leuites according to their families and assigning to euery one of them their seuerall offices and charges This obedience of his is worthy of great praise inasmuch as in this description of the numbring of these families he remoueth farre from himselfe all suspition of giuing scope to his owne affections and therefore he signifieth that he did nothing of pride or partiality aduancing the Leuites before the other Tribes or preferring the family of the Kohathites before the rest of the Leuites but hath dealt in all things as became the true minister of God euen according to the commandement and commission that he had receiued of whom it is said afterward chap. 12. My seruant Moses is faithfull in all mine house â—umb 12.7 â—eb 3.5 euen as in the building of the Tabernacle he added nothing of his owne but did all things according to the patterne that was shewed him in the mount We learne from hence that whensoeuer we haue heard the word and had the will of God reuealed vnto vs we must yeeld Doctrine 1 obedience to the same The word heard must be obeyed It is a duty required of vs to practise so much of Gods trueth as is in mercy made knowne vnto vs. So did Noah Gen. 6.22 when he was commanded to make an Arke he did it as God commanded So did Abraham when he was commanded to circumcise himselfe and the males in his family Gen. 17. This is it that Moses teacheth the people after all his teaching and exhorting of them Deut. 10.12.13 Now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his wayes and to loue him and to serue the Lord thy God with all thine heart and with all thy soule that thou keepe the commandements of the Lord his ordinances which I command thee this day for thy wealth And in the beginning of the next chapter Deut. 11.1 Thou shalt loue the Lord thy God and keepe his charge and his statutes and his iudgements and his commandements alwayes The Apostle Iames vrgeth this duty vpon those that are swift to heare and haue receiued the word with meeknes which is able to saue their soules chap. 1.22 Be ye doers of the word and not hearers onely deceiuing your owne soules Christ our Sauiour describing the good hearers by the good ground saith They bring forthwith patience some sixty fold some thirty fold Luke 8.15 Matth. 13.23 and some an hundred fold euery one some fruit no man is barren altogether To conclude this point it was the exhortation of Moses and of the Priests and Leuites Deut. 27.9 10 which they spake vnto all Israel Take heed and hearken O Israel this day thou art become the people of the Lord thy God thou shalt therefore obey the voyce of the Lord thy God and doe his commandements and his statutes which I command thee this day So theÌ„ we must all know what is required of vs to wit to be doers and not bare hearers to be practisers and not talkers to be obeyers and followers not idle professors Maruell not at all at this For first to encline Reason 1 our hearts to walke in his wayes that we haue learned is an infallible signe that we truely feare God This we see in the example of Abraham God tempted him and said vnto him Take thy sonne thine only sonne Isaac whom thou louest and offer him for a burnt offering he preferred the commandement of God before the loue to his owne sonne God accepted his willing mind and therefore he heareth this comfort Lay not thine hand vpon the lad neither doe thou any thing vnto him Gen. 22.12 for now I know thou fearest God seeing thou hast not withheld thy sonne thine only sonne from me Not that he was ignorant before but because he made that knowne to himselfe and to others which before was known to him alone and not thoroughly to Abraham himselfe For what is in vs we know not certainly our selues vntill we be prooued Thus then we see that Abrahams notable obedience in so great a tryall was an euident testimony that hee truely loued God Reason 2 Secondly obeience is alwayes ioyned with recompence God-rewarding it to the ful who is a most rich pay-master No man shall serue him for nought If Laban could say thus to Iacob Gen. 29.15 Because thou art my brother shouldest thou therefore serue me for nought will not the Lord much rather say to vs because ye are my children should ye therfore serue me for nothing The Prophet Dauid setting downe the singular fruits and effects of the word of God saith By it is thy seruant made circumspect Psal 19.11 in keeping of it there is great reward Consider brefly how it was with Abraham of whom we spake before he receiued an hard commandement himselfe to offer vp in sacrifice his only sonne yet because he delayed not to put it in present execution he receiued a threefold reward first God deliuered his sonne from death secondly he commendeth the faith of the father and thirdly he repeateth the promise to him and confirmeth his faith in it Gen. 22. Reason 3 Thirdly if we hearken vnto him he will hearken vnto vs if we serue him he will not be backeward or behinde hand with vs to serue vs. This doth the Prophet Esay point out vnto vs chap. 58.9 Thou shalt call and the Lord shall answere thou shalt cry and hee shall say Here I am On the other side if we will not hearken to obey him he will neuer hearken vnto vs neither regard when we call vpon him The wise man bringeth in wisdome crying without and vttering her voyce in the streetes Pro. 1.24 25.26 Because I haue called and ye refused I haue stretched out mine hand and no man regarded but ye
the Saints to hinder the best workes Zach. 3 1. Luke 8 12. like a subtill serpent that he may seduce deceiue vs as he did our first parents we may be assured he commeth freely and frequently into the company of his professed seruants which are his children Ioh. 8 44. For as Christ speaketh that where two or three are gathered together in his Name he is in the midst of them so wheresoeuer two or three are met together at his pleasure to his liking and for the doing of his will he will be in the midst of them though not in a visible manner to tempt theÌ„ to euill and to make them glory and continue in their euill If then we feare such a companion let vs forsake such company If we will needs frequent the company of wicked liuers we cannot auoâ—d the society of Satan Do we then see any place where drunkennesse where whoredome where vanity where blasphemy and all impiety is maintained vpholden we may conclude and as it were write vpon the backside of it and vpon euery doore and poste within it This is the diuels house here are the workes of the diuell to be seene heere is the diuell in a speciall manner present with his teÌ„tations with his allurements with his instruments to ruine the soules of men and to bring them to confusion and destruction Thirdly it is our duty to frequent those Vse 3 places that make knowne his Name vnto vs and spread abroad his sauing health among al people Here we may haue familiar accesse to him be admitted into his presence In praier we talke familiarly with him Gen. 18 27. where Abraham saith he had taken vpon him to speake to the Lord and in his word he talketh familiarly with vs and therefore do the Prophets continually cry out to heare the word of the Lord and tell vs that the Lord speaketh to his people What an high honour is it to a subiect to haue free accesse to his Prince and to come into his chamber of presence we are so honoured of God to come to him without checke or controlement the more boldly we preasse into his presence the more welcome we are No man is reproued for coming too often The faithfull haue accounted it a great part of their happines to haue liberty to meet together with one minde with one mouth to glorifie God to set forth his praises This made the Prophet say Lord Psal 26 8. I haue loued the habitation of thy house and the place where thine honour dwelleth On the other side they haue lamented their condition with a lamentable bitter cry when they haue bin banished from the place of Gods worship driuen to seeke harbour and habitation among the vnbeleeuers Then their soules longed and fainted for the Courts of the Lord Psal 84 2 and 137 1 2. their hearts and their flesh cryed out for the liuing God yea they wept and lamented when in captiuity they remembred Sion They longed for the Courts of the Lord but many among vs long greatly to be out of them They accounted it a great greefe to be out of the house of God but we account it a great greefe to abide in the house of God They were neuer well nor quiet so long as they were from the worship of God we are euen sicke and discontent so long aâ— we are at it Finally they were banished from the Lords house we banish our selues they were compelled to be absent we cannot be compelled to be present We wold be thoght to be willing to haue God in our company to desire to haue accesse vnto his presence but if this were truly in vs we would loue the place of his dwelling We shall bee sure to finde him in his word to meete with him at the Sacraments and to speake with him by our prayers This then reproueth the carelesnes of all such as make no reckoning of Church-assemblies that account one day or houre of the day spent in their owne pleasures vanities better theÌ„ a thousand in the Courts of the Lord. These are weary of the heauenly Manna it is a light and a loathsome food This is a fearefull sinne to pollute the holy things that he hath sanctified and set apart to holy vses These are scornfull beasts and prophane persons there is but a step betweene them and atheisme They are men without religion and tread vnder feete the Sonne of God and account the blood of the new Testament as a prophane thing Hereby we see the height of that sinne which is too rife and common to wit the carelesse wilfull and negligent forsaking of the holy things of God These are come to the highest steppe of sin and are set downe in the seate of scorners Psal 1 1. These haue faith iustly denied vnto them and haue not the grace giuen them to beleeue because they contemne the meanes by which they might beleeue be saued Act. 13 48. And doubtlesse he that maketh no coÌ„science of Gods worship will also if occasion shew it selfe make as little conscience of any thing else that belongeth vnto his brother To conclude let vs haue no part or fellowship with these men but carry earnest affection to the exercises of religion hungring and thirsting after them with longing desires When one Sabbath is ended we should wish for the next when one Sermon is finished we should desire another when one Communion hath beene celebrated we should enquire when the next shall follow euen as the Gentiles besought Paul and Barnabas to preach to them the next Sabbath day Acts 13 42. the same things they had offered to the Iewes O that this zeale were found in vs then would God be found of vs O that we would enquire after him he would offer to vs his gracious presence in this life we should be sure to enioy his glorious presence in the life to come CHAP. VIII 1. AND the Lord spake vnto Moses saying 2. Speake vnto Aaron and say vnto him When thou lightest the Lampes the seauen Lampes shall giue light ouer against the Candlesticke 3. And Aaron did so c. IN the latter end of the former chapter wee haue seene how God gaue answer vnto Moses from aboue the Mercy-seate between the two Cherubims according to his promise before Exod 25 22. In this chapter is recorded what he spake Wee haue also learned what was the sanctification of the other Tribes testified by the solemne offering that they brought at the dedication of the Altar heere Moses entreateth of the sanctification of the Church-officers wherein obserue two things the first touching the Priests the second touching the rest of the Leuites For such as serued at the Altar either were taken into the order of the Priests or else were of the rest of the Tribe of the Leuites that serued in inferiour places about the Tabernacle to assist the Priests in their offices Touching the Priests we are to
the field to be tried like the fresh-water soldier that dreameth of victory before the battell Abraham then knew that he loued the Lord indeed with al his heart when he had sealed it vp with forsaking his country fathers house And God commanded him to offer vp his son to proue his faith So he humbled the Israelites and made them hungry Genesis 22 1. Heb. 11 27. Deut. 8 16. to teach and to proue them that hee might do them good at the latter end Reason 2 Secondly in respect of their enemies he will also try them whether they will shew pitie or not God hath made the needy and oppressed his treasurers and offereth those men as Obiects and occasions to open their bowels of compassion If they shut their eies and stop their eares from the cry of the poor that are in trouble they are made without excuse and themselues shall cry in the day of affliction when they shall not be heard Thus he tried the heart of Pharoah Exod. 3 18. when the Israelites put vp a supplication vnto him to let them go 3. daies iourney into the wildernesse to offer sacrifice Thus he tried the rich glutton when hee sent distressed Lazarus to his gate shewing what was the liberality of one by the pouertie of another Reason 3 Thirdly in respect of the Church of God that should acknowledge God to be the Author of euery good gift and should flye vnto him in their miseries who hath the hearts of all men in his own hand to dispose of them as seemeth good in his diuine wisedome Hee turned the heart of Esau to fauour Iacob who came against him with a band of men Let vs first of all come into the presence of GOD humbling our selues before him confessing our sinnes acknowledging our vnworthinesse of the least of his mercies and praying him to turne the hearts of our enemies to fauour vs according to the promise of his owne mouth who hath said that wheÌ„ the waies of a man please God Prou 16 7. he will make euen his enemies to bee at peace with him Thus hauing reconciled our selues to God let vs not doubt but that bee which brought water out of the hard Rock wil mollifie the stony harts of our greatest aduersaries wil make them instruments of our greatest good This we see practised by Nehemiah Nehem. 2 4 5 who prayed vnto God to giue him fauour in the sight of that heathen king and hee obtained his request The vses are these First seeing it pleases God Vse 1 to make his owne people to creep and crouch to his and their enemies we see it is lawfull in our necessitous estate to craue almes releefe of our enemies and those that hate vs to helpe vs for our needfull sustentation This condemneth the nicenesse and scruple of those that hold it vnlawfull to buy and sell to deale and Trafficke with the enemies of the Church or to be any way indebted or beholding vnto them But as we are commaÌ„ded to do good to them that are without and are debters to all men that are our owne flesh and are inioyned to succour theÌ„ in their necessities so far as we do not maintaine and helpe them against Christ so is it fitting our profession when God denieth other meanes to aske releefe and refreshing of them otherwise we tempt God in despising such meanes as he openeth vnto vs for our good Let vs not disdaine or refuse to take at the hands of men but withall acknowledge it to come from God the cheefe giuer whosoeuer be the instrument 1 Kings 1â— as Eliah receiued meat of the Rauens both morning and euening Secondly let vs neuer promise any certainty Vse 2 or assurance of the things of this life For as the Kings daughter is saide to be all glorious within so the comelinesse beauty Psalme â— and happinesse of the Church standeth not in meate nor drinke but in righteousnesse of life Rom. 14 â— peace of conscience ioy in the holy Ghost in the louing countenance of the Lord towards his seruants For the things that are seene are temporall but the things which are not seene are eternal So Salomon sayeth Riches remaine not alwaies 2 Corin. â— Prou 27 â— and 23 â— nor the Crown from generation to generation And againe Trauell not much to be rich but cease from thy wisedome wilt thou cast thine eyes vpon nothing For riches taketh her to her wings as an Eagle and flyeth into the heauen And indeed this is the cause why men beare want and pouerty so impatiently because they promise immortality vnto themselues make an act of perpetuity and wholly toyle and moyle for the mucke of this world They dreame sweetly of dwelling for euer vpon the earth and make their mony and riches the god of their refuge Iob 31 â— 1 21. If Iob had made gold his hope had sayd to the wedge of gold Thou art my confidence he could neuer haue spoken this in the patience of his soule The Lord hath giuen and the Lord hath taken away blessed be the name of the Lord. 1 Tim. â— Therfore the Apostle teacheth that if we haue food rayment we ought therewith to be content For we brought nothing into the world and it is certaine we can carry nothing out Wherfore let vs often and seriously enter into the meditation of the poore and low estate of the church driuen many times into a corner and constrained to seeke helpe of others thereby to teach our selues the vncertainty and slippery state of all humane things Lastly take this low estate patiently whensoeuer Vse 3 such extremities do befall vs as the lot that God hath appointed vs. â—or 10 13. Let vs consider that no tentation hath ouertaken vs but such as appertaineth to man and God is faithfull which wil not suffer vs to be tempted aboue that wee are able but will euen giue the issue with the tentation that we may be able to beare it 〈◊〉 12 11. â—6 Indeed euery affliction for the present is greeuous and not ioyous but afterward it bringeth the quiet fruite of righteousnes vnto them that are thereby exercised So then we must know that we haue neede of patience that after we haue done the will of God we may receiue the promise And without this heauenly grace considering the present or eminent calamities of the Church we shall neuer be able to holde out our profession vnto the end We shall neuer apprehend the loue of God in our sufferings but be alwaies grudging repining and rebelling against the will of GOD. This made the Apostle to say â—p 4 11. I haue learned in whatsoeuer estate I am therewith to bee content Let vs not therefore in our necessities and calamities fret and fume rage and bee angry against God but pray for this patience the silence of the heart which is much set by of God For albeit the affliction
not that a pit is digged and a snare to intrap them But behold how the Angel withstandeth reproueth and forbiddeth him againe to attempt any thing against his people We learne hereby Doctrinâ— God deliâ—reth from dangers 〈◊〉 knowne 〈◊〉 his peoplâ— Psal 22.9 that God deliuereth those that are his from dangers vnknowne to them and when they haue no power to deliuer themselues This the Prophet Dauid testifieth Thou didst draw mee out of the wombe thou gauest me hope euen at my mothers brests I was cast vpon thee euen from the wombe thou art my God from my mothers belly He prouided for his Church by selling sending Ioseph into the land of Egypt when they knew notâ—ing of the famine that was to come whereby he saued much people aliue Gen. 5â— â— neither were they any way able to saue themselues Herod the King inuented great mischiefe against the Messiah whereby also Ioseph and Mary were in danger he disclosed the secrer counsell of his heart to none 〈◊〉 13. but pretended worship towâ—â—d him yet wee see how God preserued them all from the imminent dangers which Christ through his tender age and his parents thorough ignorance of his bloudy purpose could not preuent by sending them out of the reach of Herod and commanding them to flye into Egypt The like we see in the Acts of the Apostles Chap. 12. where we reade of another Herod that slew Iames with the sword 〈◊〉 6. and put Peter in prison intending the next day to bring him forth to execution no doubt he kept his inâ—ent secret to himselfe yet by the earnest Prayers of the Church hee was deliuered from the imminent perill and the Church comforted In the dangerous voyage and shipwrack mentioned in the same booke wherein Paul was who had deserued well of al the Passengers had comforted them in their distresses and had assured them of safety yea they were all saued for his sake yet the vnmercifull vnthankful Souldiers consulted to kill him 〈◊〉 27 42 while he suspected nothing but the Lord deliuered him out of their hands and moued the hart of the Centurion to saue him Whereby we seâ— that the afflictions of the righteous are many some knowne to them and some vnknowne but the Lord in mercy is mindfull of them and bringeth them out of them all as hee did the Israelites in this place from the cursing and coniuring of this Sorcerer The Reasons seruing to confirme this doctrine are many First consider for this purpose the titles of God whereby hee is called for our comfort God is named a Father Will a father saue his sonne onely from the perils that he seeth before his eyes or will hee suffer him to runne into vnknowne dangers of fire or water which the childe could not vnderstand or vnderstanding could not preâ—ent but the father in his wisedome and prouâ—â—ence knoweth 〈◊〉 11. If we then that are euill know how to helpe our children how much more shall our heauenly Father that knoweth all things giue good things vnto hâ—s children God is called a shepheard will the Shepheard see the silly sheepe runne ignorantly into places of danger and not with his staffe bring them backe againe So the Lord watcheth ouer vs 〈◊〉 â—3 1 2 He will make vs rest in greene pasture and leade vs by the still waâ—ers so that his mercy and kindnesse shall follow vs all the dayes of our life Reason 2 Againe wee are garded by the Angels so that there are more with vs then are against vs. They are sent out to bee ministring spirits they incampe themselues about the Church for their protection Wherefore albeit we bee simple ignorant know not oftentimes the plots policies of our enemies yet seeing we haue such mighty helpers such safekeepers â—e must know that we shall not faile to be deliuered This the Prophet teacheth Psal 3â— 7 91.11.12 Thirdly God would stirre vs vp to bee Reason 3 thankefull and teach vs wholly to depend vpon him in all our dangers Now what is able more effectually to worke this in our hearts and to open our mouthes to the praise of our God then to haue a blessed experience of the comfortable presence of God for our deliuerance when wee neither know our owne miseries nor finde any meanes in our selues â—o rid our selues Therefore the Prophet promiseth being deliuered from the mouth of the Lyon to declare the Name of God vnto his brethren Psal â—2 20 22. and to praise him in the midst of the congregation Againe what may teach vs better to trust in him and to waite vpon him for our saluation then to consider his knowledge of our estate in the ignorance of our owne dangers Thus did Dauid behaue himselfe thus he did dwel in the secret of the most High Psal 91 2 3. and thus did hee abide in the shadow of the Almighty and being assured of his protection hee resteth in him I will say vnto the Lord. O mine hope and my fortresse he is my God in him will I trust he will deliuer me from the hunter and from the noysome pestilence The vses follow First this doctrine should Vse 1 direct vs and instruct vs to whom to go when we lie vnder the crosse For if God fore-see the dangers which wee ouer-see and keepeth vs from those perils that wee know not whither can we goe for helpe but vnto him Shall we goe to Saints or Angels Doubtlesse thou art our Father Esai 6â— 16. though Abraham be ignorant of vs and Israel know vs not Yet thou O Lord art our â—ather and our Redeemer thy Name is for euer Shall we trust in chariots or in horses An horse is a vaine thing to saue a man and shall not deliuer any by his great strength hope in the Lord Psal 33 17 and â—7 14 be strong aâ—d he shall comfort thine heart trust in the Lord. We cannot honour him more then when we depend vpon him and rest vpon his mercy This doth Ezra notably declare at the retuâ—ne of the Iewes from captiuity saying I was ashamed to require of the King an army Ezra 8 22. and horsemen to helpe vs against the enemy because we had â—â—oken to the King saying The hard of God is vpon all them that seeke him in goodnesse but his power hâ—â— wrath is against all them that forsake him e thought it fiâ—â—er far better to commit himselfe to the protection of God then by crauing these ordinary meanes to giue any occasion either to the weake brethren to doubt of Gods power or to obstinat enemies to blaspheme God and to say What is not the God whom ye serue able to defend you hee hath brought them out maliciously to slay them was not able to bring them againe into their land without our strength help Wherfore to stop the mouthes of the Gentiles to auoide all offences to strengthen those that were weak
house like the house of Ieroboam c and also of Iezabel spake the Lord saying The dogs shall eate Iezabel by the wals of Izreel Who are then the greatest enemies to their children but vngodly parents And who bring vpon them a greater woe and ruine then they that should build them vp and leaue a blessing behinde thē When Moses describeth the nature of God that hee is abundant in mercy toward the righteous he addeth Holding not the wicked innocent but visiting the sinnes of the fathers on the children to the third and fourth generation Exod. 34 8. This must moue parents and gouernours to make conscience of their carriage and conuersation and to bewayle their sinnes that haue endangered their off-spring For God may and doth in Iustice visite with sundry and diuers iudgments those families and societies where wicked Parents and prophane gouernors are All they be cruell tyger-like parents that be vngodly parents for they are the murtherers and butchers of their children ouerthrow of their posterity in time howsoeuer they be spared for a season What vnmercifull vnnaturall parents were Cain Cham Canaan Ieroboam Iezabel Ahab such like that caused euery one of their house that could water a wall to be destroyed and vtterly to haue their race and remembrance rooted out It is therefore a diuellish and wicked Prouerbe Happy are those children whose father goeth to the diuell A diuellish Prouerbe Nay rather cursed are those children whose fathers fall into hell for there is a great presumption that they will follow them without the great mercy and speciall grace of God yea it is a blessed thing to spring from a godly stocke to rise from faithfull parents For often did the Lord spare Israel for Abrahams Isaacks and Iacobs sake When the posterity of Dauid became wicked hee continued them in their kingdome deliuered them from their enemies did not destroy them for Dauids sake When the Lord was angry with Salomon because he had turned his heart from the Lord God of Israel which had appeared vnto him twice and charged him not to follow strange gods he threatned to rent the kingdome from him to giue it to his seruant Notwithstanding in thy dayes I will not do it sayth the Lord because of Dauid thy father 1. King 11 12. This appeareth more plainly afterward in Abiiam the sonne of Rehoboam who walked in all the sinnes of his father which he had done before him yet for Dauids sake did the Lord his God giue him a light in Hierusalem and set vp his sonne after him and established Hierusalem because Dauid did that which was right in the sight of the Lord and turned from nothing that he commanded him all the dayes of his life saue onely in the matters of Vriah the Hittite 1. King 15.4 5. 2. Chron. 21 7. This is it which the Lord promiseth in the second commandement of the Law That he will shew mercy to thousands of them that loue him and keepe his commandements Exod. 20.6 Seeing then wicked and wretched parents are most deadly enemies vnto their children who beare the curses of God vpon them for many generations for the impiety of their fathers this serueth as a great terror to those parents that goe about by fraud and oppression by wrongfull and iniurious dealing to enrich themselues to set vp their names and make their posterity to bee great vpon the earth after them For this is the ready way to bring the curse of God vpon them and to pull downe their houses Where the curse of God entreth it maketh hauocke and wasteth all before it God is an auenger of al such things 1. Thes 4 6. Surely if men were not altogether faithlesse but had faith to beleeue the word of God that all wicked courses and vile practices would ouerthrow their houses and not build them vp that they could not fill them with euil things but they will pul down the plagues of God vpon them and all theirs it would make them feare to offend by fraud and vniust dealing which cryeth for vengeance vnto heauen and the cry thereof entreth into the eares of the Lord of hoasts Iames 5 4 All men by nature haue a loue vnto their children and a desire to leaue them great men in the world but many are greatly deceiued in the meanes and wander farre and wide out of the way For if we wold leaue them a sure inheritance and settle them in an estate to continue wee must take heed that wee doe not enrich our selues with the spoyles of others nor fill our houses with the riches of iniquity lest we fill them also with the vengeance of God which is the reward of iniquity Let vs eate our own bread which wee haue gotten by lawfull meanes There is more comfort in a little truly gotten then in great riches and reuenewes that carry with them Gods marks and curses being wrongfully obtayned and vniustly retayned Lastly it is required of vs to repent beleeue Vse 3 the Gospell that so wee may procure a blessing vpon our selues and our children This duty the Apostle Peter preacheth vnto the Iewes that were pricked in their hearts Amend your liues be baptized euery one of you for the remission of sinnes for the promise is made vnto you and to your children c. Acts 2 38 39. When God promised to Abraham to make a couenant with him and to multiply his seed exceedingly hee requireth this condition at his hands Walke before me and be thou vpright Gen. 17 1. VVee must walke in the midst of our houses with pure and perfect heart and guide them with a watchfull eye wee must looke to their wayes and to our gouernment This would be a great helpe to the Ministery and a singular furtherance to his labours The neglect of this care bringeth vtter ruine to father and childe This appeareth in the example of Eli who through his indulgence and negligence ouerthrew himselfe and his posterity This is the cause of so many cursed youths so many riotous men women which procure the ruines of so many excellent houses their tender age was not sanctified neither they seasoned by their parents with the fear of God So then godly parents must haue a care to bring vp their children families in godlines righteousnes It may be a meanes by the blessing of God to saue thy sonne from death and to deliuer his soule from destruction The Lord himselfe speaketh of Abraham That hee knew him that he would teach his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement Gen. 18 19. The Apostle chargeth parents to bring vp their children in the nurture and information of the Lord Eph. 6 4. No parents must presume that because they haue obtayned to bee faithfull therefore theyr children must of necessity bee so also Faith is the gift of GOD and not of Nature It is not
and of the Land of Canaan but the eternall rest with Iesus Christ in heauen This do none attaine but onely the faithfull and now we are in the way that leadeth vnto it wee are not yet in possession of that rest 2 Corinth chapter 5. verse 7. As then the passenger doth not sitte still but alwayes is going forward and further vntill he come to his iournyes end so ought wee to make continuall steppes in the faith vntill we come to receiue the ende of our faith which is the saluation of our soules 1 Pet. chapter 1 verse 9. Why eternall life is called a rest Now we must vnderstand that eternall life is called a rest for two causes First because thē and there wee shall rest from all our workes that is from our sinnes for then we shall sinne no more but shall know God euen as we are knowne no euill shall dwell there When the Angels had sinned they were immediately cast out and are reserued in chaines to euerlasting perdition Iude verse 6. Secondly wee shall rest from all troubles and miseries of this life Reuelat. chapter 14 verse 13 and hence it is that this place of rest is called by the name of Abrahams bosome Luke 16 22 23 because Abraham and all beleeuers that are the sonnes of God do there quietly rest and repose themselues as the childe in the bosome of his mother Vse 3 Thirdly it teacheth vs to auoyd all prophanenesse vpon this day of the Lord the works of our callings and the pleasures of our owne hearts are meere prophanations of this holy day Euery one will be ready to confesse that it is a great sinne eyther for the husbandman to goe to plough or for the tradesman to follow his businesse or for the day-labourer to worke or for the handy-craftesman to apply his vocation howbeit for a man to giue himselfe to his sports pleasures and delights they thinke there is some greater liberty Howbeit it seemeth a most ridiculous thing to me that God forbiddeth to the poore man his labour and alloweth to the rich man his pleasure to permit that which is lesse necessary and to restraine that which is more necessary But let vs see what we are to hold as well of the one as of the other out of the Law of God First Adam himselfe was commanded to sanctifie this day which God had blessed Genesis chap. 2 2 and the people in the wildernesse are forbidden to gather Manna Exod. chap. 16 verse 6. For this day is a market day for the soule and a time to prouide spirituall food farre more excellent and precious then Manna Iohn chap. 6 verse 58. 1 Pet. chapter 2 verse 3. Secondly our ordinary buying and selling keeping of fayres or markets on this day to whom we may ioyne those that bring theyr wares and commodities into Church-yards that after morning prayer they may vent them among the people This is another abuse among vs which toucheth the buyers as well as the sellers And if such commodities bee brought vnto vs we ought not to buy them Nehem. 13 15. For what maketh sellers among vs but because they easily finde those that will take their cōmodities at their hands It is certaine if there were no buyers there would be no sellers Thirdly there ought to be no carrying carting vpon this day lest God lay some heauy burden vpon vs too heauy for vs to beare Ierem. 17 21 22. Many carriers offend this way and as they breake the Sabbath themselues so they are the cause of the breach of it to many others Fourthly we must not follow our labours no not in haruest time when we might claime the greatest priuiledge and the season seemeth to offer vnto vs liberty and to giue vs a dispensation yet euen then we must rest prouided that our corne and prouision for the yeere be not in danger to bee lost for then God will haue mercy and not sacrifice Math. 12 7. If wee may saue the goods of others much more our owne And if saue the life of our beast much more our corne wherby our liues are preserued Fiftly they are reproued that wander from their places that runne about after euery pleasure or profite or feast a common abuse prophanation of the day almost in all places Exod. 16 29 these are like prophane Esau who sold his birthright for a messe of pottage Hebr. chapter 12 verse 16 so do they sell the word and sacraments for small trifles These are louers of pleasures more then louers of God hauing a forme of godlinesse but denying the power thereof 2 Tim. chapter 3 verses 4 5. and many of them make theyr belly theyr god Philppians chapter 3 ver 19. And touching theyr profits they take great gaine to be godlinesse not godlines to be great gaine the first Epistle to Timothy chapter 6 verses 5 6. Sixtly the Iewes were forbidden to build the Tabernacle vpon this day which was a place consecrated to God for his seruice and worship Exodus chapter 31. verse 15. It is not therefore lawfull to builde Gods house with materiall stones vpon that day but wee must labour to bee liuing stones built vp a spirituall house and an holy Priesthood to offer vp spirituall sacrifice acceptable to God by Iesus Christ the first Epistle of Peter chapter the second verse 5. Seuenthly they are reproued that keepe a carnall sabbath vnto the diuell not an holy Sabbath to God who spend the time in carding dicing drinking surfetting reuelling and such like This is the diuels sabbath and no better then to serue him The diuels Sabbath They are euill vpon any day but worse vpon this day Saul was offended when he saw Dauids place empty at his Table but how often may our places be seene empty at the Lords Table and in his house Lastly not to regard the hearing of the word whereby wee may encrease in good things and learne our duties to God man The neglect of these duties bringeth many iudgements and curses of God vpon our heads Amos 8 4. Nehem. 13 17 18. Ier. 17. verse 27. Vse 4 Thirdly we must labour to performe obedience to God vpon this day without wearinesse or distraction both publikely and priuately It is our duty to heare the word preached in it 2 Kings 4 23. Luke 4 16 Acts 13 14 15 15 22. We must exercise our selues in the Word and Sacraments pray with the Congregation lay vp in our hearts what wee haue heard meditate vpon it conferre about it and seeke to encrease in knowledge faith and obedience otherwise the Sabbath shall passe from vs without profite We must try our hearts and liues whether we goe forward or backward or stand at a stay If we do these things then shall we be wise obseruers of this day and haue the blessings of GOD come downe vpon vs Exod. 31 13 17. Ezek. 20 12 20. Esay 56 2 3 4 c. and 58 13 14. Ier. 17 24 25 26. Vse
two points First The contents of this chapt the seuerall mansions and stations where the Israelites rested and stayed Secondly a law and commandement how they should behaue themselues toward the Canaanites and how their land should be diuided among thē Touching the first that is theyr iournies in the Wildernesse it is set downe generally v. 1 and 2. and then particularly how God led them from place to place first he noteth the place from whence they went till they came to the red sea afterward notwithstanding theyr often infirmities and fallings from God he brought them in despite of their enemies and all opposition of flesh and blood to the borders of the Land which many of the faithfull before them desired to see but did not see it onely they beleeued the promise in theyr heart The people of God had long bene deteyned in slauery and bondage now GOD brought them forth with a mighty hand and an out-stretched arme killing all the first born of Egypt and destroying their Idols in which they trusted whereupon the Egyptians were striken with such a sudden astonishment and amazement that they were not able to resist and withstand the Israelites but were compelled to open them a free passage to depart Thus thē they went out early in the morning hauing eaten the Paschall Lambe the euening before they had liued many yeares in great heauinesse and endured many tentations in the Land of Egypt but they go out thence with their young and with their olde with their sonnes and with their daughters with their flocks and with their heards in great ioy much comfort of heart so that they might say with the Prophet Psal 126 1 2. When the Lord turned againe the captiuity of Sion wee were like them that dreame then was our mouth filled with laughter and our tongue with singing then saide they among the heathen The Lord hath done great things for them the Lord hath done great things for vs whereof we are glad Thus doth the Lord turne the ioy of the wicked into heauinesse and contrariwise the heauinesse of his children into ioyfulnesse This teacheth vs Doctrine The Church is preserued from all dangers and deliuered from bondage that God preserueth his Church in the midst of dangers when it wanteth humane defence and protection and deliuereth it out of bondage and slauery wherein it is holden Exod. 12 22. Ezek. 9 6. True it is God doth many times giue ouer his people to serue hard masters and to suffer many calamities for a time yet in the end he deliuereth them when they call vpon him Ier. 25 11 12. Mic. 2 10. This truth standeth vpon good grounds Reason 1 For first when he deliuereth them into the enemies hands he doth it to correct them and not to corrupt them to bring them the neerer vnto him not to cast them farther off from him wherby it appeareth that he hath a purpose and meaning to redeeme them and to bring them out of their hands Secondly God will neuer cast off his people he loueth them with an vnchangeable loue and therefore will accept them and receiue them vpon their repentance and humiliation He hath a speciall feeling of their miseries and therfore he will giue them deliuerance Thirdly God will magnifie his owne mercy and power toward his people by giuing them deliuerance It would haue beene a great dishonour to the great Name of God if he had suffered the Egyptians to hold their rodde euermore ouer the Israelites and the loynes of his people to be clasped and compassed therewith therfore to shew his mercy and power toward them to magnifie his owne honour he sent them deliuerance and brought them out of that horrible seruitude and captiuity Vse 1 This gracious dealing of God admonisheth the enemies of God into whose hands hee hath for a time deliuered his people to bee Lords ouer them not too much to tyrannize and triumph ouer them because howsoeuer God suffer them to bee vnder their power for a while that they lift vp their hands against them and trample them vnder their feete yet the Lord will not forget eyther to bee iust or mercifull he will take them out of the snare of the hunter and the more they haue insulted ouer them in the pride of their harts the greater shall be their deliuerance yea their deliuerance shall bee the cause of the destruction of these enemies Thus did Moses speake to the Israelites These Egiptians which yee haue seene ye shall neuer see them againe any more for euer Exod. 14 13. So then we may conclude the wofull and wretched condition of all the Churches enemies because albeit they seeme for a time to be as it were Lords of the earth and to haue power in themselues to doe what pleaseth them yet their turne shal be the next and their destruction sleepeth not For when the Israelites were deliuered out of the hands of the Egyptians that were cruell masters ouer them it was not onely the cause of their shame but of their destruction also as appeareth in the death of all the first borne and in that hee drowned Pharaoh and his host in the red sea so that these things being duely considered the wicked haue no cause at all to triumph and insult ouer the children of GOD when they haue gotten them in subection vnder them Secondly this teacheth euery soule that Vse 2 belongeth to God if he fall into this captiuity and estate to be ruled by cruell Lords that they should suffer it with all patience this is but for a while Heauines may abide at euening but ioy cometh in the morning Psal 30 for God will surely deliuer them What though the bondage bee sharpe and bitter yet this must be their comfort they shall haue deliuerance out of all and ought to nourish such hope in them that although they see no meanes of deliuerance yet they must looke vp to God and waite his leysure and in the ende they are sure of an happy yssue Exod. 3 9. God neuer afflicteth vs without iust cause and therefore we should looke vpon our selues and search our owne hearts and labour to beare patiently our afflictions whatsoeuer they be whether they come before or after repentance For doubtles whosoeuer shal search his owne wayes shal not onely finde that God hath bin iust in punishing his sinnes but that hee hath also bene mercifull in not laying greater iudgments vpon him as iustly he might haue done and therefore hee ought not to murmure against him but patiently to beare his hand knowing that the greatest punishments that almighty God inflicteth vpon vs are nothing so great as those which wee haue deserued at his hands Thirdly we ought all to labour to be members Vse 3 of the true Church that so these priuiledges may belong vnto vs. It is a very great honour to liue vnder Gods protection and to abide vnder the shadow of the Almighty If we be deliuered at any time
poure in strong drinke Heere are many woes and fearefull threatnings of many miseries and do the vngodly thinke to escape or that these things doe not deepely concerne them Our Sauiour denounceth a great woe against all contemners of the Gospell telleth them It shal be easier for Tyre Sidon nay for Sodom and Gomorra in the day of iudgement Mat. 11 22 24 then for them Must not these denunciations be accomplished Or do we remaine as Infidels and think they shall neuer be performed Or if they be performed that we shall be exempted or excused It cannot be that his word should fall to the ground and take none effect Let vs feare these terrible threatninges humble our selues before him and forsake our euill wayes let vs betake our selues vnto him and let vs turne vnto his word for the word will neuer turne vnto vs and bend it selfe to our pleasure The Scripture is full replenished with such heauy threatninges as may serue to strike a feare and terror into our hearts The Prophet Amos Amos 6 1 3. denounceth a Woe to them that are at ease in Sion that put farre away the euill day and approach to the seate of iniquity and are not sorry for the affliction of Ioseph The Prophet Malachi foretelleth Mal. 4 1. that the day commeth which shal burne as an Ouen and all the proud yea all that doe wickedly shall be stubble and the day that commeth shall burne them vp and shall leaue them neither root nor branch These threatnings are surer then the heauens which shall passe away but these shall neuer passe away and therefore woe to them that repent not nor returne to the Lord for they must needes be taken suddenly in them as in a snare and no man shall be able to deliuer them They may thinke themselues forgiuen or at least forgotten but poore soules they are deceiued It is not length of time that can helpe them nor strength of their arme that can saue them nor the wedge of Gold that can deliuer them for Riches auaile not in the day of wrath Prouer. 11 4 nor serue to pacifie his indignation but righteousnesse deliuereth from death Thirdly as we learne the truth of God in Vse 3 his threatnings so there ariseth from hence a most excellent ground of assured comfort for all Gods seruants to establish their hearts in the immutability of all his promises Manie are the particular promises set downe in the word as many as are there mentioned so manie particular cōforts are ministred vnto vs as from the hand of God to the end that wee beleeuing them and as it were clasping our armes about them might haue strong consolation and boldnesse to come to the throne of grace Wherefore whensoeuer we feele the weaknesse of our faith we must haue recourse to his word As they which haue a dim sight and weake eye vse the helpe of their Spectacles and thereby finde comfort so should we when we are at any time troubled with doubting helpe our spirituall eye-sight with often looking into the glasse of his word and meditating continually vppon his promises It were endlesse and infinite to speake of all his gracious promises mentioned in his worde some are of temporall blessings and other of spirituall and eternall in both wee ought to rest vpon the vnchangeablenesse of his will who is not as man that he should any way deceiue vs as those that vse to promise much performe little His promise is certaine and very good payment if wee dare trust him of his word Psal 37.25 It is he that hath saide I haue beene yong and am old yet I saw neuer the righteous forsaken nor his seede begging bread It is hee that hath spoken Heb. 13.6 7. I wil not faile thee neither forsake thee so that we may boldly say The Lord is mine helper neither will I feare what man can do vnto me Mathew 6 33 It is he that hath promised Seeke yee first the kingdome of God and his righteousnesse and all these things shall bee ministred vnto you We see how much many men vexe torment themselues about earthly transitory things they feare they shall want before they die and giue themselues to vnlawfull shiftes to maintaine themselues and their estate the reason heereof is because they haue vnbeleeuing hearts they cannot cast themselues and their care vpon the Lord they will not seeke his loue and fauour they labour not to be reconciled to him in Christ Iesus and whatsoeuer he promise vnto them of his word they beleeue nothing at all Take an example of Gods prouidence ouer his people whiles they walked and wandred in the Wildernesse they had neither seede time nor haruest and they were an huge multitude of more then sixe hundred thousand beside women and children yet hee sustained them and prouided for them till hee brought them into the land of Canaan He is not as a poore Father that hath moe children then he is able to sustain or as a state that is constrained to disburden it selfe of their superfluitie and ouerflowing multitude and so to send out many Colonies to plant themselues in other places he hath al the earth in his own power is able to prouide for all his children that wait vpon him and put their trust and confidence in him This must be our comfort in time of triall and tentation that he hath promised neuer to faile vs nor forsake vs and albeit mans promises may deceiue vs and his deede come short of his worde yet no iot or portion of Gods promises shall remaine vnfulfilled and therefore in all our necessities let vs possesse our soules with patience and wait constantly for the accomplishment thereof which in due time shall take good effect The fault is in our selues who will not lay hold vpon the same he hath saide he will be our tower of defence and City of refuge to shield vs from danger all distresse but we will not trust him of his word but vse vnlawfull meanes for our deliuerance That which hath bene said of transitory and temporall blessings may also be spoken of eternall God hath promised the renuing of our hearts the forgiuenesse of sinnes and the kingdome of heauen as Ier. 31 32 33. Heb. 8 10 11 12. Esay 40 1 2. I will put my Lawes in their minde and in their heart I will write them I wil be their God and they shall be my people I wil bee mercifull to their vnrighteousnesse and I wil remember their sins and their iniquities no more These are great and precious promises heere are sweet comforts of life and saluation offered vnto vs on Gods part let these be to vs as the Anchor of our soules both sure and stedfast These are immutable things Hebrew 6 18. Wherein it is vnpossible that God should lye and therefore let vs be established in them and lay hold vpon that hope which is set before vs.
sometimes of bread and sometimes of water murmured against God and his seruant Moses And albeit they had most manifest experience both of the power and mercy of GOD in helping them in all times of neede yet they brake out into impatiency Exod. chap. 16 verse 3. Oh that wee had dyed by the hand of the Lord in the Land of Egypt Exod. 26 3. when we sate by the flesh-pots when wee did eate bread our bellies full The cause of this was an vnbeleeuing heart to depart away from the liuing God If therefore wee beleeue not in him â—â—m 20 12. â—â—al 78 22. to sanctifie his Name and to trust in his helpe if we doe not commit all our waies vnto him who hath promised that he will neuer forget vs nor forsake vs it is vnpossible that euer wee should possesse our soules with patience The last impediment is want of premeditation and consideration how we may continue and go through stitch without starting backe from our profession This is the cause that maketh men impatient and to giue ouer when we are tryed because wee neuer weigh the danger before we are tryed We must cast our accounts what it hath cost others what it may cost our selues It is worthy counsell giuen vnto vs by our Sauiour Christ Luc. 14 28 29 30. Which of you minding to build a Tower sitteth not downe before and counteth the cost whether he haue sufficient to performe it lest that after he hath laide the foundation and is not able to performe it all that behold it begin to mocke him saying This man began to build and was not able to make an end It is a dangerous case to be found vnprepared and vnprouided for the assault It hath wrought a relapse and apostacy in many so that they haue denied the faith and made shipwracke of religion Hitherto of the hinderances of patience now let vs consider the motiues that may perswade vs to seeke after it and to lay hand and hold vpon it Motiues to moue vs to patience First of all we must know that as all affliction is of God so he will be with vs haue care ouer vs vnder the Crosse Why then should we bee dismaied or discourage our selues in any troubles whatsoeuer seeing we are still in Gods sight and haue him ready to heare vs otherwise it could not but go hard with vs. It had gone hard with Moses being cast into the Riuer among the reedes except God had looked downe from heauen vpon him and directed Pharaohs daughter to take him vp The like wee might say of Ioseph when he was in irons and his feet held in the stockes Psal 105.18 1 Sam. 24 2 3. Iere. 38 6. Ionas 1 17. Dan. 3 21 6 16. of Dauid when he wandered in the wildernesse on the Mountaines and in Caues of the earth of Ieremy when hee was cast in prison of Ionah in the whales belly of Daniel in the den of Lyons and of his fellowes in the fiery furnace all these had experience of Gods assistance who was not farre from them in the day of trouble So it shall be with euery one of vs his countenance doth euermore behold the iust in all their sufferings calamities as the Psalmist saith The eyes of the Lord are vpon the righteous his eares are open vnto their cry Psal 34 15. And indeed we should be most wretched and miserable in all our afflictions in warre famine and pestilence and whatsoeuer chastisements befall vs except God had an eye to see vs an eare to heare vs an heart to pitty vs and an hand to saue and succour vs. Secondly we must consider what we haue deserued and how we may iustly be punished not only in that manner but in a greater measure This was the confession of the penitent theefe hanging vpon the Crosse and speaking thus vnto his fellow Luc. 23. Luc. 23 41 42 We are indeed righteously heere for we receiue things worthy of that we haue done but this man hath done nothing amisse We shew our selues to haue a sensible feeling of our sorrowes but are many times without feeling of our sinnes If GOD should lay more vpon vs he were not vniust inasmuch as we haue iustly broght it vpon our selues We see this in the Prophet Dauid acknowledging the same Psal 119 75. I know O Lord that thy iudgements are right and that thou hast afflicted me iustly We must confesse that nothing belongeth to vs but shame and confusion of faces Thirdly this meditation must enter into our soules and neuer depart from vs that God will turne all our sorrowes sufferings vnto the best so that neither tribulation nor anguish nor persecution nor famine nor nakednesse nor perill nor sword shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. This is it which the Apostle teacheth Rom. 8 28. We know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose This promise is assured vnto vs that he will sanctifie vnto our singular good not onely his blessings but his very chastisements and afflictions so that they shall bring vs neerer to God as the Prophet Dauid confessed he had receiued good by theÌ„ Psal 119. Before I was afflicted I went astray but now I keepe thy word Fourthly we are made to suffer heere that we might not suffer elsewhere For wee are chastened in this life lest we should bee condemned in the life to come If therefore wee be without correction whereof all the sonnes of God are partakers then are we bastards not sonnes as the Apostle speaketh to the Hebrewes Let vs call to our remembrance what Abraham answereth to the rich man Luke 16 25. Son remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted thou art tormented The rich man enioyed the desires and delights of his owne heart in this life therefore he was tormented in hell in the life to come Let vs patiently abide that which God layeth vpon vs wishing rather to suffer heere such troubles as are temporall then the torments of hell after this life which are eternall Fiftly it is the will of God that we should suffer to which wee must readily obey and humbly submit our selues as the Apostle sheweth Phil. 1 29. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake The heathen were wont to vse this as a reason to beare the cros because there is no remedy or redresse that it cannot be otherwise Seeing then they could not choose but suffer they taught that it is better to make a vertue of necessity then brutishly or childishly to despaire vnder it and seeing it must needs be so they must bee contented resoluing as Christ saith Acts 9 5. It is hard to kicke against prickes
he could not be a Priest c. but he is our Priest and sitteth at the right hand of his Father Besides if Christ were present bodily in the bread he were to bee worshipped in the bread and in the mouthes and stomackes of these that receiue and eate the bread but that cannot be without committing idolatry He will come from the heauens to iudge the quicke and the dead not from the bread or from the Altars His body is visible and may be felt and hath flesh and bones as our naturall bodies haue Luke 24.30 We are forewarned by our Sauiour not to beleeue or giue any credite to such as will shew him on the earth and say Loe heere is Christ or loe he is there before his comming againe Math. 24 26. If they shall say vnto you Behold he is in the Desart goe not forth Behold he is in the secret Chambers beleeue it not and shall we beleeue them that tell vs he is in the bread or in the pixe or on the Altar but of this I haue spoken elesewhere Secondly it is not enough to come to the Vse 2 Sacraments and to be partakers of the outward signes the chiefe part that we must look after is Christ Iesus It serueth therefore to beate downe all confidence that we may haue in the outward signe Simon Magus was baptized as well as the rest in Samaria Acts 8 13. but what did that auaile him forasmuch as he remained in the gall of bitternesse and in the bond of iniquity verse 23. therefore he had no profite by it for though his body were washed with water yet his soule was not cleansed by the blood of Christ It is noted of the Israelites by the Apostle that they were all vnder the cloud and all passed through the sea all did eate the same spirituall meate and dranke the same spirituall drinke yet with many of them was not God pleased 1 Cor. 10 5. for they were ouerthrowne in the wildernesse What did it aduantage theÌ„ to be partakers of these benefits They might bring some good to their bodies but they brought no comfort to their soules Al were partakers of the outward signes but all receiued not the grace signified for many of them were destroied It hath alwaies beene euen from the beginning a vain opinion and presumption to ascribe too much to the outward worke of euery ordinance of God We know how much the Iewes gloried in their circumcision and preferred themselues before the Gentiles whom they contemned as if to haue the foreskin of the flesh cut off were enough to make a man to be vndoubtedly the true childe of Abraham nay the childe of God although he did neuer labour to expresse the true circumcision which is the power of it in their hearts Hence it is that the Prophets call them backe continually from this foolish confidence and will them to circumcise the foreskinne of their hearts Deut. 10 1 and be no more stiffe-necked Stephen putteth them in minde notwithstanding the outward circumcision that they were vncircumcised in heart and eares Acts 7 52. As then there is a double circumcision Rom. 2 29 one outward or of the letter the other inward or of the Spirt so may we say of baptisme And as the outward circumcision notwithstanding all their vaine boasting could not profite so must we conceiue no lesse of our outward baptisme if we do not labour when we are come to age and yeares of discretion to be washed and cleansed from sinne in our soules as we were washed with water in our infancy Againe they gloried not a little in the Temple and in the sacrifices offered in the Temple Ier. 7 4. they cryed out The Temple of the Lord the Temple of the Lord this is the Temple of the Lord yet the Prophet faileth not to tell them that they trusted in lying words which should not profit so long as they did not amend their waies and their workes Thus they rested in the deed done as if they had done a meritorious acte that must needs deserue the loue and fauour of God So is it with the ignorant multitude among vs if they come to Church they think they haue done a great work as much as God can iustly or possibly require at their hands But our coming to our Temples or Churches shall little helpe vs except we heare obey and become new creatures This corruption whereof we speake we haue euen drawne from the loines of Adam and sucked it from the breasts of our first mother When Adam and his wife had fallen from God the Lord cast them out of the garden lest they should put foorth their hand and take hold of the tree of life and eate and liue for euer Gen. 3 22. Had the tree any such vertue in it that if they had eaten of it againe it could restore them to life and make them liue for euer No but God discouereth the corrupt iudgement of degenerate man they had an opinion that they should recouer their former estate againe if once they could lay hold of the tree of life they thought all would be well if they might taste of that fruite Thus it is with many in our daies if they receiue the Supper of the Lord they thinke it hath an hidden vertue inherent in it as a medicine that serueth for the body and that they are as sound Christians as the best The like we see in the Israelites at another time when they had receiued an ouerthrow by the Philistims their forces defeated that they brought into the field against them they trusted in the Arke rather then in the liuing God saying Let vs fetch the Arke of the Couenant of the Lord out of Shiloh vnto vs â—â—m 4 3. that when it commeth among vs it may saue vs out of the hand of our enemies They deemed dreamed that the bare bringing of the Arke into the host should defend them and discomfit their enemies They had a vaine confidence in that outward signe of Gods presence but they had poluted the worship of God and no Arke can saue a prophane people So if we be vngodly prophane rebellious though we receiue the Supper euery day it should do vs no more good then to trust to a broken reed forasmuch as it will rather serue to further our condemnation by abusing of it Use 3 Lastly we must take heed how we come to the Sacramens and bring with vs the hand of faith that we may lay hold vpon Christ as well as vpon the bread and the cup. With the hand of the body we receiue these but with the hand of the soule we receiue Christ Here is great comfort ministred to all those that come to the Lords Table aright For as they that rest in the outward signes wherein pride and ignorance meete together depart without any benefit to themselues so all such as communicate aright do receiue Christ and all his benefits then which
still and did nothing and did not ioyne with his friends We see we cannot but see and behold with our eyes the children of God oftentimes hated maligned wronged threatned oppressed slandered reuiled persecuted if we opē not our mouths in good causes in Gods causes we forsake the Lord himselfe whose cause it is and bring vpon our selues his fearefull yet most iust curse Vse 3 Thirdly as the enemies of the Church are the enemies of God so we may conclude from hence that doubtles the friends of the church are the friends of God No man shall do any good to his distressed seruants which shall lose his reward The Euangelist sheweth that Christ our Sauiour accounteth it as done to himself 〈◊〉 2◠40. whatsoeuer we haue done to one of the least of his brethren Hee is fedde and harboured in his members he is clothed and couered in his members he is receiued and visited in his members And if we refuse to do good to the least of these he esteemeth it as an iniury and indignity done vnto himselfe This is a notable encouragement to moue vs to open our mouthes in the cause of the dumb to open our hands in the cause of the needy and to open our hearts in the cause of the afflicted and to vnloose our tongues to plead the cause of the innocent Such are the true friends of God Pro. 31.8 and 27.19 19.6 Euery man seeketh the fauour of great men and desireth their friendship how ought we then to labour to be the friends of God Abraham beleeued the promise made vnto him and hee is said to be the friend of God Christ saith Iam. 2.23 Ioh 15.14 ye are my friends if ye do whatsoeuer I command you This is the cause that made Deborah pronounce Iael the wife of Heber blessed aboue women dwelling in tents because she helped the Lord against the mighty with her mouth with her hand with her hart Iudg 5.24 she smote off the head of Sisera when she had pierced and stricken through his temples Thus it was with Obadiah thus it went with Ebedmelech they shewed mercy to the Prophets God sheweth mercy vnto them they did good to others but they receiued more good to themselues And this was the prayer of Paul for Onesiphorus who no doubt receiued much mercy from God in the day of account as he refreshed the Apostle in the day of his want 2 Timothy 1.16.18 Fourthly seeing God accounteth the churches Vse 4 enemies his enemies then must our account be answerable to the account of God we must account his enemies to be our enemies Gods enemies by good right ought to be the Churches enemies Such then as we see to be open enemies to god to fight as it were hand in hād against him to hate true religion to scorn the profession of it to deride the professors of it we must account thē as our enemies we must hold no league no friendship no familiarity with them so far as they declare themselues to be such by their obstinacy This made the Prophet say to Iehoshaphat after he had made affinity with wicked Ahab 2 Chron 19.2 who had sold himself as a slaue to sin Shouldest thou helpe the vngodly and loue them that hate the Lord therfore is wrath come vpon thee from before the Lord. So Dauid saith testifying his affection Psal 139.21 Do not I hate them O Lord that hate thee c. teaching thereby that seeing he accounteth our enemies to be his we ought to account his enemies to be ours This made the wise Salomon to say Pro. 29.27 An vniust man is an abomination to the iust c. But it may be obiected Obiect that Christ Iesus willeth vs to loue our enemies Matth. 5.44 and to blesse them that hate vs. It is true Answ wee must loue our enemies but we are neuer commanded to loue the enemies of God Shall we loue them that do not loue the Lord did we not see before how that good king is reproued not only because he did helpe the vngodly but because he did loue them that did hate the Lord So then we must distinguish and make a difference betweene such as are our enemies and such as are Gods betweene such as hate our persons and such as hate true religion and the holy profession of it But how shall we know who are Gods enemies and who are ours and to bestow our hatred vpon a right subiect I answer as a good tree is knowne by his good fruit so an euill tree is knowne by his euill fruit It is the euill fruit which they bring forth which must be cause of this hatred Take that away and let the tree be graffed and bring forth better fruit we will loue both the tree and the fruit Sinne therfore must be the ground and foundation of all true hatred Secondly our hatred if it be aright must proceed from the loue of God and the zeale of his glory because we cannot loue him but we must hate whatsoeuer is against him Thirdly our hatred must not proceed from any priuate reuenge for that were to do euill for euill The cause must no way concerne our selues but onely the LORD A man may be enemy to our person and yet a friend to God such we are commanded to loue and we are forbidden to hate Lastly we must see them to be obstinate and setled in sinne as dogs and swine that trample holy things vnder their feet and are ready to rent them in peeces that bring them vnto them Vse 5 Fiftly from hence ariseth comfort to Gods people to consider that such as hurt or persecute the members of Christ doe hurt and persecute Christ himselfe wound him through their sides though now he be glorified in the highest heauens When Paul saide who art thou Lord the Lord answered I am Iesus whom thou persecutest Act. 9.5 And the Apostle saith I reioyce in my sufferings for you and fill vp that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Col. 1.24 So God the Father is said to be toucht with a feeling of the miseries of his people Esay 63.9 In all their afflictions he was afflicted the Angel of his presence saued them likewise the holy Ghost 1 Pet. 4.14 When you are reuiled the Spirit is euil spoken off on their part c. So then the holy and blessed Trinity haue as it were a fellow-feeling of our miseries and afflictions which serueth greatly for the comfort of all that are in trouble for the truths sake We suffer not alone for that were without comfort we haue God the Father to suffer with vs Christ Iesus our Sauiour to suffer with vs the holy Spirit blessed for euer to suffer with vs. Thus doth God comfort Abraham who hath the hearts of all in his owne hand that he will get him fauour in the eyes of many
Psal 80 5 where he complaineth that God had giuen them bread of teares and fed them with teares to drinke in great measure Thou hast made vs a reproch to our enemies thou hast brought a Vine out of Egypt thou hast cast out the Heathen and planted it yet the wilde Boare deuoureth it the beasts of the field eate it vp Vpon this consideration he sheweth his affection and oftentimes doubleth it Returne we beseech thee O God of hosts looke downe from heauen and visite this Vine The like care of redressing the distressed condition of the Church appeareth in Habakkuk for when God reuealed vnto him that for the wickednesse and iniquity the strife and contention of the people he would punish and visite them by the Chaldeans a Nation worser then themselues it cōstrained the Prophet to break out into an earnest prayer When I heard thy voice I trembled and was afraid Lord in wrath and in the middest of iudgement remember mercy Hab. 1 3 6 3 2. What should I adde more The booke of Lamentations sheweth that the horrible desolation of the Church did draw vp whole buckets of water and fountaines of teares frō the Prophet euen bowels of compassion and most earnest praier to God for the deliuery of his people being moued with a sensible feeling of the Churches distresses Lam. 1 and 2 and 3. And although this meditation alone be sufficient Reason 1 to enforce this affection of compassion yet it may be more earnestly considered and deepely enforced by sundry reasons For first nothing ought to be more precious and deare vnto vs then to see the florishing estate of the Church nothing ought to go nearer vnto our hearts and to make our eyes a fountaine of teares to weepe day and night then to behold the decayings and desolations of Sion This appeareth euidently vnto vs Psal 137 1 2 5 where the Prophet layeth downe the miserable estate of the Church vnder the Babilonians and the affection of the Church conceiued vpon that distresse We sate downe and wept when we remembred Sion we hanged our Harpes vpon the willowes in the midst therof if I forget thee O Ierusalem let my right hand forget to play If I do not remember thee let my tongue cleaue vnto the roofe of my mouth yea if I preferre not Ierusalem before my chiefe ioy Wherein ariseth this reason that howsoeuer many things are ministred to comfort the people of God as fauor friends honour glory pleasure and prosperity yet aboue all other ioy the peaceable and prosperous estate of the Church affecteth thē as that which sticketh neerest and cleaueth closest vnto them 1 Pet. 1 12. at the sight wherof the Angels take occasion to wonder at the mercies of God Contrariwise the troubles and tumults raised against the Church beginning to preuaile against it and threatning to make hauocke of it haue caused the greatest sorrow of all other incident to the sonnes of men We see a worthy and memorable example of this in the wife of Phinehas when the Philistims preuailed ouer the people of God many sorrowes fell vpon her one in the necke of another the taking of the Arke the fall of her father the death of her husband the slaughter of her brother the ouerthrow of the hoast the triumph of the enemy yet aboue all as if the rest were nothing the report of taking the Arke was as a sword to pierce through her soule and suffered her not to receiue any comfort in her trauaile but she named her childe Icabod that is no glory saying The glory is departed from Israel because the Arke of God was taken and because of her father in law and her husband She saide againe For the Arke of GOD is taken 1 Sam. 4 19 21 22. Whereby we see that howsoeuer we feele nothing but worldly losses being men of this world whose portion is in this life and are acquainted with nothing but worldly sorrowes which cause death chusing rather to leaue Christ then to lose our commodities to sell our birth-right then to want our pottage like prophane Esau or the swinish Gadarens yet she sealeth vp her sorrow in the name of her sonne and repeateth the departure of the glory from Israel as that which most of all doubled and increased her affliction If then all things in this life are not to bee compared and matched with the prosperous proceeding encrease of the Church in spirituall things if no earthly losse of things neerest and dearest vnto them do so far enter into them as the calamities and ruines of the Church maruaile not if the wants thereof go neere vnto the Church and stirre them vp to labour the redresse thereof in their best meditations Secondly the distresses of the Church set Reason 2 open a wide doore to faithlesse and prophane men to insult contumeliously and to triumph vaine-gloriously ouer the Church as though God had forsaken them left them as a prey in the iawes of the enemy whereby the truth is slandred the Name of God which ought to be precious vnto vs is blasphemed This appeareth Psalm 70 1 4 5 8 10. when the heathen rushed into the inheritance of God defiled the Temple and made Ierusalem an heap of stones that they were a reproch vnto their neighbours euen a scorne and derision to them that were round abound them The Prophet expressing his affection saith Lord how long wilt thou be angry for euer Shall thy iealousie burne like fire And thē he addeth this as a reason Wherfore should the heathen say where is their God Let him bee knowne among th◠heathen in our sight by the vengeance of the blood of thy seruants that is shed So then as on the one side the florishing estate of the Church is that which giueth inward ioy and true comfort of heart aboue all other things to Gods seruants on the other side the distresses of the Church do set open a doore to faithlesse and rebellious men to take aduantage to reioyce ouer the Church and in the spirit of Ismael to scoffe at it with taunts more bitter then gall and wormewood it followeth that the troubles thereof must draw vs to pitty moue vs to prayer and incite vs to vse all good meanes to redresse them The vses follow First we must be greeued for the troubles of the Church as fellow-members Vse of the same body Can that be a true and liuely member that is not any way touched with a fellow-feeling of the rest of the members The Apostle teacheth 1 Corin. 12 25 That the members should haue the same care one for another therefore if one member suffer all suffer with it if one member be had in honour all the members reioyce with it Would wee then know whether we haue Christ for our head coupling vs together whether wee be members of Christ and haue him dwelling in vs by faith and whether we be made bone of his bone and flesh of his flesh
they oppressed him with iniuries and banished him their country and yet behold they are constrained immediately to seeke peace of him and to make a couenant with him so that albeit they hated him and put him away from them yet the King his Captaine are glad to come vnto him Gen. 26 24 25 26. For they feared him and saw certainly that the Lord was with him The like submission we see in Pharaoh albeit he hardened his hart and often had contemned and reuiled Moses yet in the greeuousnesse of the iudgement he sendeth for Moses and Aaron and saith I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for mee that there be no more mighty thunders amd haile Exod. 9 27 and 11 8. Such an example is recorded 1 Kings 13 4 6 touching Ieroboam who albeit he regarded not the word of the Prophet but raged against him and stretched out his hand from the Altar saying Lay hold on him yet when his hand was dryed vp so as he could not pull it in againe vnto him he humbled himselfe greatly in the present feeling of this punishment and besought that Prophet to pray to the Lord his God and make intercession for him that his hand might be restored Thus Saul seeketh to Dauid 1 Sam. 24 21 22. Belteshazzar to Daniel Dan. 5 12 13. Zedekiah to Ieremy Ier. 37 3. The foolish virgins to the wise Mat. 25 8. Haman had conspired the destruction of the Church and thirsted after the bloudy massacre of the Saints of God whose death is precious in his sight yet in the end he saw mischiefe prepared for him he stood vp to make request for his life vnto Queene Ester chap. 3 9 and 7 7. Thus the saying and sentence of the wise man is verified Prou. 14 19. The euill shall bow before the good and the wicked at the gates of the righteous Neither let vs doubt of this truth or greatly maruaile at it For God hath planted imprinted Reason 1 such a maiesty in the person of those that are vnfainedly godly truely religious that the most desperate and despightfull wicked men feare their faces and reuerence their presence If then the vngodly feare them it is no great maruaile though they fal downe before them many times in submissiue manner But the vngodly do often feare them therefore it cannot seeme strange vnto vs if they do some reuerence vnto them This we see in Herod Mark 6.20 He feared Iohn Acts 4 21 and 5 26. knowing that he was a iust man and an holy and reuerenced him and when he heard him he did many things and heard him gladly So when the people saw how God heard the prayer of Samuel they feared Samuel exceedingly 1 Sam. 12 18. Such is the force of innocency that it conuinceth the enemies in their owne consciences and driueth them to do homage and vaile their bonnet to the seruants of God Againe it is the will of God that all such Reason 2 as humble themselues should be exalted and the lowly in heart should be aduanced so also such as exalt themselues should be brought low and therefore it is no maruaile if GOD euen in this life doe many times for the manifestation of his mercy and iustice lift vp the heads of his owne children Luke 14 11. cast downe the wicked vnder their feet Hence it is that Christ Iesus was so much delighted with this sentēce so often repeated by him in the Gospel Whosoeuer exalteth himselfe shall be brought low but he that humbleth himselfe shall be exalted Math. 23 12. Luke 18 14. Vse 1 Now let vs make vse of this doctrine First seeing the vnfaithfull be oftentimes constrained to sue to the faithfull for their helpe as the rich glutton did to Abraham let vs all learne to plant true godlinesse in our hearts and to turne to the Lord with all our soules that we may haue our part and portion in this preheminence and let vs walke worthy of our places and of this priuiledge honour and dignity Seeing almighty God maketh vs spirituall Kings to rule and reigne Reuel 1 6. and often subiecteth the wicked vnder vs let vs not be slaues to our owne lusts and corruptions but rule with authority and dominion ouer them and labor to subdue sinne vnto vs. We see the Princes of this world will not dishonour and debase thēselues with base Offices We are Kings and Princes to God in this life let vs then walke worthy of this dignity as the Apostle vrgeth this duty from vs 2 Thess 1 10 11. The Lord shall come to bee glorified in his Saints and to bee made maruailous in all them that beleeue in that day wherefore we also pray for you alwaies that our God may make you worthy for this Calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power Where we see that after he had set downe the great glory that belongeth to Gods children at the comming of Christ he exhorteth them to walke worthy of their calling seeing it shall be glorious with Christ and the vngodly shall be brought to vtter shame contempt dishonour reproch confusion There is no way to bring any to true honour but to purchase to our selues true godlinesse Therefore the Lord said 1 Sam. 2 30. Them that honour me I will honour and they that despise me shall be despised Old age is rightly honourable but it must bee found in the way of righteousnesse Prou. 16 31. This we see to haue beene in Iob chap. 29 7 8. When I went out to the gate euen to the iudgement seate and when I caused them to prepare my seate in the streete the young men saw me and hid themselues and the aged arose and stood vp the Princes staied their talk laid hand on their mouth Loe thus shall they be honoured that feare the Lord and therfore blessed is the estate condition of the godly Vse 2 Secondly seeing the wicked euen in this life are vrged to seeke mercy at the hands of godly men so that God here vpon earth bringeth downe their heads that before were lifted vp in great pride how much more shall this be verified in the life to come when the redemption of Gods children draweth neere their happinesse shall be perfected then they are appointed to triumph and to haue the victory ouer all their enemies tread the wicked vnder their feet For the true children of of God shall rule and ouer-rule the world and shall trample vpon the kingdome of darknes ouer hell death damnation the diuell the reprobate whatsoeuer setteth it selfe against their peace This the Lord from the beginning taught the Church Gen. 3 15. He shall breake thine head and thou shalt bruise his heele The diuell shall tempt Christ assault his members but not ouercome them whereas Christ shall conquer the power of death and make his
sanctified Hob. 10 12 14 Now they offer these kind of Beasts rather then any other because they had heard that the God of Israel commanded them to offer Bullocks and Rams vnto him so that they would giue him his owne desire and please him with the seruice he seemed to bee delighted in But God regardeth not sacrifices that are offered with a corrupt heart Psalm 50 9. Againe they offer seuen Bullocks and seuen Rams vpon the seuen Altars because as this number was thought to be holy so it was supposed to bee of secret vertue seeing God sanctified separated from the beginning the seuenth day and nature hath left examples of sundry seuens in the heauens as the Pleiades the Planets and many other Lastly he commandeth the King to stand by the sacrifices and burnt-offerings very deuoutly and whiles they were burning he withdraweth himselfe seeketh a secret place to worke his feats as the witch of Endor did 1 Sam. 28 13 and as Sorcerers do to the end that by this separation of himselfe he might raise a superstitious opinion in Balak of his doings and the better being solitary to put in vse his ceremonies The euents ensuing after these actions before handled are double First in God and afterward in Balaam God appeared to this prophane man as he hath done to diuers of his enemies for his childrens sake not for their own sakes as also Elisha saide to Iehoram As the Lord liueth in whose sight I stand if I had not regarded the presence of Iehoshaphat I would not haue looked toward thee nor seene thee this day 2 Ki. 3 14. Now as all hypocrites please themselues in theyr outward ceremonies so Balaam telleth God what Sacrifices he had offered vnto him that he had spared no cost nor charges And as he thought he had done well so he looked to haue beene respected he telleth of his good deeds he boasteth of his works he numbreth vp his burnt offerings he hopeth by these allurements that God would change his mind He thought him to bee as one of the gods of the Gentiles which were diuels not Gods and they that sought vnto them sought vnto diuels not to God But whereas he gloryeth in the works of his owne hands and putteth confidence in his worship performed to God he receiueth no answer heereof only the Lord willeth him to returne backe to the King his master that set him on worke and speak vnto him what should be put in his mouth Touching Balaam he goeth hee obeyeth he vttereth a Prophesie before the King and his Nobles The first prophesie of Balaam speaking after the manner of the true Prophets not moued by the spirit of the diuell but inspired by the Spirit of God and declaring truly what he had receiued of God The Prophesie and Parable of Balaam is first vttered then the effect of it is set downe and declared The Prophesie hath three points to be considered First the entrance Secondly the substance and matter it selfe Thirdly the conclusion Touching the entrance into the Prophesie it is taken from the present worke now in action and detecteth the folly and dotage of Balak who had sent from far to fetch a Sorcerer and doubted not of the force of his diuinations seeing he was cunning in the East manners Thus were Idolaters giuen ouer by the iust iudgement of God to beleeue lyes The substance of this Propheticall speech followeth first propounded and afterward proued and confirmed For he sheweth that Israel is blessed of God and therefore not to bee cursed Israel is protected of God as with a shield and therefore it lyeth not in his power or in the power of any man to make them a cursed people to be had in execration and detestation This sentence is vttered by way of an interrogation and asking a question for the greater force and giuing power vnto it for the better assurance of the truth of it and to put it out of doubt How shall I curse where God hath not cursed Or how shall I detest where God hath not detested Now hee proueth that they could not be cursed of God nor hurt by the enchantments of the diuell nor annoyed by the deuices of men first by his owne testimony in the present seeing of them and the comely order obserued among them From the top of the Rockes I did see them as if hee should say The very sight of this people and of their gouernment daunteth my heart and dasheth my purpose so that I am called backe from conceiuing a thought of cursing them both by the authority of God and by the presence of theÌ„ which I behold Secondly by the purenesse and holinesse of the people they walked with God they dwelled in his presence they obserued his Lawes they submitted themselues to his ordering and gouernment they embraced his religion they separated themselues from the Gentiles they abstained from theyr superstitions they would haue no fellowship with them they differed from them in theyr Lawes in theyr Religion in their life in theyr sacrifices in theyr sacraments and other ceremonies The conclusion and shutting vp of this Prophesie is double and contayneth two points First in respect of Israel Secondly in respect of Balaam himselfe Touching Israel hee pronounceth the blessing of God towards them that they should encrease as the dust of the earth and as the sand on the sea-shore which is innumerable according to the promise made to Abraham Gen. 12. Heb. 11 12. And to moue the heart of Balak and of all the Moabites the more he vttereth it by way of asking the question and doubling it he encreaseth Gods mercy toward them and saith hee could not number the fourth part of Israel Touching himselfe he testifieth that the blessednesse of this people was great in regard of the life to come and therefore wisheth that in death he might bee like them that after death he might be partaker of the same happinesse with them But wishers and woulders were neuer good Christians For this is a peeuish peruerse kinde of wishing not to performe that which belongeth to the blessednes of eternall life and yet to wish and desire it to come vpon him The effect of this vnlooked for Prophesie is set downe by a question and an answer The Question of the King expostulateth the matter with him why he blessed the Israelites as one forgetting himselfe and vnmindfull of his businesse wheras he was hyred to curse them being his enemies The answer of Balaam casteth the fault vpon God and excuseth himselfe For the same God that opened his mouth constrained him to vtter this blessing against his will As if he should say I haue vsed all my skill and practised my arte to the vttermost but no sorcery wil preuaile against them why then dost thou checke and controlle me for that which I can by no meanes remedy redresse â—â—â—stion But the question may be asked whether his charmes and coniurations could
the Saduces Luke 20 27. Actes 23.8 which denyed the rising againe of the body and the subsisting of the soule after the separation For when Paul cryed out in the Councell I am accused of the hope and resurrection of the dead there was a dissention betweene the Pharisees and the Saduces for the Saduces say That there is no resurrection neyther Angel nor spirit but the Pharisies confesse both These Christ confuteth and conuinceth in the Gospel by the testimony of Moses I am the God of Abraham the God of Isaac and the God of Iacob God is not the God of the dead but of the liuing Matth. 22 32. Exodus 3 6. And if these heretickes and enemies of God would not for conscience sake yeelde to this truth and subscribe with heart and hand vnto it yet at least for the profit of it and the excellency aboue their beastly dotage about the mortality of the soule they should embrace it and cleaue vnto it For it is surer and safer to beleeue as the Church holdeth For if this opinion bee true that the soule is immortall It is morâ—ty leâ—â—ger to bâ— the soulâ— be immâ— then mâ— whosoeuer beleeueth it not in heart and confesseth it not with the mouth shall suffer eternall punishment and beare his condemnation If it should not be true which we speake onely by supposition the doctrine being most certaine there is no daunger after death to haue holden the immortality of the soule in the time of our life forasmuch as if the soule do not remaine it cannot be reproued of error nor punished for sinne Againe it is most honest and honorable to hold the dignity of our soule receyued of God and so to thinke reuerently and religiously of it resembling it to God the Angels not to debase and disgrace it making it like vnto the beasts and vnreasonable creatures Lastly it is better to beleeue the soules eternity as fitter to stirre vs vp to liue soberly righteously godlily in this present world and to deny vngodlinesse and worldly lusts to minde heauenly things that we may bee holy as our heauenly Father is holy For if we beleeue our selues to be immortall Math. 16 26 wee will haue a greater care of vertue a greater respect to the reward a greater conscience of Religion a greater feare of sin and of the punishment due to sin So then as there is greater verity so there is more safety security to hold the immortality of the soule against the erroneous opinions of all hereticks that haue desperately and damnably denyed the same to the decay of piety dishonor of God and vnto the vtter confusion of their owne soules Vse 2 Secondly acknowledge from hence a great difference betweene the soule of man and the soule of a beast Euery beast and liuing creature hath a kind of soule which perisheth with the body so that he which killeth the body of a beast destroyeth also the soule which ariseth from the mixture and temperature of the Elements But man was made after the image of God Gen. 1 26. according to his likenesse Eph. 4 24 to resemble him especially in his soule which is of an heauenly nature albeit not of the substance of God This difference and distinction Moses teacheth and obserueth Gen. 9 4 6. But the flesh with the life thereof I meane with the blood thereof shall ye not eate who so sheddeth mans blood by man shall his blood bee shed for in the image of God hath hee made man Where hee maketh an opposition betweene man and beast and between the soule of man and beast Man was made in his soule to resemble his Maker and Creator but the soule of a beast is in his blood And therefore God charging his people to abstain from eating of blood euen of cleane beasts vseth these two reasons Leuit. 17 11 14. First because theyr blood is the seate of the soule secondly God hath commanded it to be vsed in attonemeÌ„ts for sinne as a type and figure of the blood of Christ The soule of man is a substance the soule of a beast is an accident whose being is alwayes to be in another The soule of man is a spirit the soule of a beast is a quality arising of the matter of the body vanishing also with the body and hauing no beeing at all out of the body Thirdly see here a difference between the Vse 3 soule and the body of a man For as this truth teacheth a distinction betweene the soule of a man and the soule of a beast so it maketh a diuision betweene one part of man and the other Man consisteth of two parts of the bodie which is visible and of the soule which is inuisible The body dyeth and is laid in the graue for as it was taken out of the earth so it returneth to the earth againe But the soule as wee haue proued by diuers Scriptures and confirmed by strong reasons neuer dyeth or decayeth Therefore albeit we be taught in the Articles of our faith to beleeue the resurrection of the body yet wee are neuer taught to beleeue the resurrection of the soule For a rising vp presupposeth first a falling down The soul falleth not into the iawes of death nor goeth downe into the house of the graue This difference the wiseman teacheth Eccles. 12 7. Dust returneth vnto the earth as it was and the spirit returneth vnto God that gaue it The dwelling place of the body is the earth the habitation of the soule is with God The soule neuer dyeth nor decayeth nor sleepeth nor riseth againe but is a spirituall substance and inuisible hauing neyther flesh nor bones liuing and abiding for euer as wel out of the Tabernacle of the body as in the same But the body is an earthly and visible substance consisting of sensible parts neuer liuing nor breathing without the soule Wherefore these abide together as two the nearest and dearest friends reioycing together sorrowing together and alike affectioned one toward another yet the day of separation commeth and will come when a departure must be made of these two that cannot alway continue together the body must returne to the earth the soule must bee carryed vnto God the eternall Iudge who immediatly wil passe the sentence of life or death vpon the same Fourthly we must be careful to liue a godly Vse 4 and vpright life that when we shal goe the way of all flesh our soules may bee receyued vp into the heauenly habitations and bee carryed by the Angels into the glorious presence of God There is no man if he bee to stand before Princes and to come into the presence of great men but prepareth and maketh himself ready for that purpose When Ioseph was to appeare before Pharaoh Gen. 41 14. albeit he were called hastily and brought sodainly before him yet he shaued his head and changed his rayment How then ought our care to be increased and how ought we to work out our
executing iudgement vpon the offenders and euill dooers which brought a greeuous plague vpon the people His spirit was stirred within him beeing first stirred by the Spirit of God which mooued him to take a speare and to thrust thorow the adulterer and adulteresse Now wee shall see the recompence of reward that was giuen vnto him for that worke which was acceptable vnto God and profitable vnto his people He hath a couenant of peace made with him the Priesthood confirmed vnto him and his posteritie He onely had appeased the wrath of God made vppe the breach betweene God and his people but the blessing is conueyed euen to his posterity He destroyeth two malefactors whereby he bringeth a blessing vnto his children Hereby we learne Doctrine The faithfâ—â— bring able â—sing on the families That when the wayes of a man please God he will bee gracious to his house posterity God is so pleased with the obedience of his people that he wiil shew mercy to such as belong to them This is pleÌ„tifully proued vnto vs in the word of GOD. When God saw Noah righteous before him in that corrupt age and generation hee made all that belonged vnto him partakers of a great deliuerance saying vnto him Enter thou all thine house into the Arke for thee haue I seene righteous before me in this age Gen. 7 1. This appeareth in the person of Abraham when God had called him out of his Countrey and from his kindred and made a Couenant with him to blesse him Gen. 12 2 3. The Prophet Ieremy teacheth this in the example of the Rechabites Thus saith the Lord of hoasts the God of Israel Because ye haue obeyed the Commandement of Ionadab your Father and â—ept all his precepts and done according vnto all that he hath coÌ„manded you Therfore thus saith the Lord of hosts the God of Israel Ionadab the son of Rechab shall not want a man to stand before me for euer Ier. 35 18. To this purpose speaketh the Prophet Dauid Psal 37.21 A good man is mercifull and lendeth and his seede enioyeth the blessing If wee come to the new Testament wee haue many testimonies leading vs vnto the consideration of this truth When Zaccheus beleeued in Christ for his saluation and testified his repentance by his restitution Iesus said vnto him This day is saluation come into this house forasmuch as he is become the sonne of Abraham Luke 19 9. When the ruler whose son was sick at Capernaum saw the great power of Christ in restoring him to health againe Hee beleeued and all his houshold Iohn 4 13. This is oftentimes remembred vnto vs in the Acts of the Apostles When God had opened the heart of Lydia that shee attended vnto the things which Paul deliuered She was baptized and all her houshold Acts 16 15.33 VVhen the Iayler beleeued in the Lord Iesus for his saluation and shewed his vnfained conuersion by the fruites of his loue to the Apostles he was baptized with all that belonged vnto him straitway and reioyced that he with al his houshold beleeued in God Reason 1 The reasons to enforce this doctrine are euident if wee consider eyther the person of God or the condition of the faithfull For first God hath in great mercy and goodnesse promised to shew grace and fauour not onely to the faithfull themselues but to the seede of the faithfull that feare him It is the nature of God to be mercifull and gracious to be slow to anger and abundant in goodnesse shewing mercy vnto thousands to them that loue him and keepe his commandements Exod. 20 6 and 34 6 7. VVe see this in the history of the destruction of Sodome the Lord did not onely in great mercy and compassion saue Lot himself but said vnto him Whom hast thou yet heere either sonne in law or thy sonnes or thy daughters or whatsoeuer thou hast in the citty bring it out of this place Gen. 19 12. Hee was ready not to saue him alone but as an ouerplus to deliuer all that belonged vnto him We see the mercy of God to others for his childrens sake hee thinketh it not enough to bee good to them but extendeth his mercies to those that any way concerne them Reason 2 Secondly as the mercy of God is great so the faith of the godly is effectuall for themselues and their children This is the tenour of the couenant that God hath made with al the faithful their faith is auailable both for themselues and for others God will be our God and the God of our seede after vs Gen. 17 7. And this is the priuiledge prerogatiue that the faithfull haue they beleeue this mercifull promise of God themselues and thereby entitle their children vnto it For as a father that purchaseth house or land giueth thereby an interest vnto his son therein so he that layeth hold on the promise which God hath made to all godly parents doth conueygh it vnto his children so that albeit they want faith by reason of their yeares yet they are made partakers of Christ and ingrafted into his body So then we may collect and gather this truth that the loue of God to the faithfull shall so abound that it shall come to their posterity like the precious oyntment powred on the head of Aaron that ranne downe vpon his beard and flowed to the border of his garments or as the dew on Hermon and Sion which watered the vallies that were beneath vpon which it descended Psal 133 2 3. The vses remaine to be handled First wee Vse 1 learne that the children of faithful parents haue right and interest to Baptisme and are to receiue the seale of the couenant This the Apostle teacheth 1 Cor. 7 14 when hee sayth The vnbeleeuing husband is sanctified to the wife and the vnbeleeuing wife is sanctified to the husband elsewere your children vncleane but now they are holy Seeing then that faithfull parents entitle their children to the blessings which they receiue wee see that there ought to bee a difference betweene them and the children of Turkes and Infidels All the offspring of Abraham was accounted holy in the time of the old Testament because God made with him the couenant of life and the Apostle reasoneth that if the root be holy the branches also are holy Rom. 11.16 Hence it is that he calleth them all his children who are borne of Israel But since the partition wall is pulled downe the grace of God is not obscured and lesse assured vnto vs then it was before vnto the Iewes Infants and children doe no lesse belong to the couenant and Church of God then others doe that are of yeares of discretion as it is plaine by the promise made to Abraham I will set my couenant betweene me and thee and betweene thy seed after thee in their generations for an euerlasting couenant that I will be thy God and the God of thy seed after thee Genes 17 7. Where God doth
women that had not knowne man which escaped the edge of the sword Here then wee may behold the misery that befell these Midianites for seducing Gods people and drawing them to whore dome and idolatry Doctrine Iniquity maketh the Lord to destroy people Nations Kingdomes Learne heereby that the iniquity of a people or a countrey and nation maketh the Lord to destroy them and to lay them waste sometime by the sword of the enemy as in this place sometimes by other iudgements as Deut. 7 1. where the Lord telleth the people of Israel that they should cast out and destroy many Nations and afterward chap. 9 4 he willeth them not to say that it was for their owne righteousnesse that the Lord had brought them to possesse that land but it was for the wickednesse of those Nations that hee did driue them out before them Againe in the eight chap. and the twentieth verse hee sayeth If thou forsake the Lord and walke after other gods and serue them then I testifie to thee this day that thou shalt surely perish because ye would not be obedient to the voice of the Lord your God So 1 Sam. 12 25 If ye shal still do wickedly yee shall perish both you and your king Mat. 23 37 38. Reason 1 The Reasons follow First they dishonour God in their liues and therefore it is iust that he should depriue them of those blessings that they enioy and make others to enioy the labours of their hands and in stead of them lay iudgements and plagues vpon them A sonne that dishonoureth his father is vnworthy to receiue any duty from a seruant So certainly it is iust with God that such as dishonour him should be depriued of his protection be left naked vnto all iudgements Reason 2 Secondly Gods iustice doth so require that where there is a generall corruption and deprauation there should be a generall desolation and where the corruption is particular the iudgement should also bee answerable When God tolde Abraham that hee would destroy Sodome and Gomorrha hee reasoneth in this manner Wilt thou destroy the righteous with the wicked No saith God but if thou canst finde ten righteous persons I will spare the Cities for tens sake Gen. 18 verse 32. But he could finde none but Lot they had generally corrupted their waies It is not enough thogh some repent and turne vnto God those few may deferre a iudgement but they cannot keepe away iudgment for euer so long as the general state is corrupted If one man or a few forsake their sinnes it is enough that they escape the eternall punishment though they do fall into the temporall and do not saue deliuer the whole I say they haue enough if they saue themselues and haue ample fruit of their conuersion though they saue none of all the rest Reason 3 Thirdly this will make manifest the power of God Exemplary iustice may be shewed on a few but power is shewed when there are many offenders For as it is in his power to saue with few as well as with many 1 Sam. 14 6 so in this case it is the power of his iustice to destroy many A small power of a Prince will serue to destroy and subdue a small company of rebels but then is the power of a Prince manifested and openly shewed when Rebels are growne to an head and haue gotten vnto themselues some strong holde so it is vvith God the more opposition is made agaynst him the more is the glory of his power set forth when hee draweth out the sword of iustice against them The Vses remaine First of all Gods prouidence Vse 1 is heereby notably established that his eyes are vpon all men and vpon al their waies because hee destroyeth multitudes as well as particular persons His iudgements are euermore iust and that could not be except that there were cause why to destroy There must bee a cause and also a knowne cause forasmuch as though men were wicked if Gods all-seeing eye were not vpon them or if hee knew no cause he should be vniust if he shold destroy Nadab and Abihu that durst presume to rush into the presence of GOD with their strange Fire Leuit. chapt 2. verses 1 2. euen in the very act of their sinne the speciall prouidence of God came vpon them so that before they had finished their sin the plague began So it was with Ananias and Sapphira they were smitten downe with sodain death the lye was no sooner out of their mouth but the iudgement of God did lay hold on them For they fell downe and gaue vp the ghost Acts 5 5 10. Thus Gods almighty power ouer-reacheth the sinne of man with punishment before euer it be quite committed of which we saw a notable and fearefull example before in the Israelites the 11. chapter and the 33. ver recorded also in the 78. Psalme verses 29 30. They did eate and were well filled for he did giue them their owne desire but while theyr meate was yet in their mouthes the wrath of God came vpon them and slew and smote downe the chosen men of Israel Herod the King likewise while hee was in his pompe and pride was smitten of God in the very acte of his sinne while hee tooke to himselfe the glory due to God Acts 12. These such like punishments do plainly argue the prouidence of God to be ouer the waies of men and ouer all their actions doth continually waite vpon them Secondly it reprooueth those that magnifie Vse 2 themselues gather themselues together against God thinking to preuaile escape for their multitude sake This is no plea to protect our selues neither giueth any hope of deliuerance from iudgement but rather prouoketh God the more against vs. God bringeth in the people of Israel vanting thus Son of man they the inhabit those wasts of the land of Israel speak saying Abraham was one he inhabited the Land but we are many the land is giuen vs for an inheritance Ezek. 33 24. The Iewes that remained after the destruction of the City had their eies blinded with carnall security and perswaded themselues that albeit they hardened their hearts against the chastisements of God and repented not at the preaching of the prophets yet they should possesse the land and dwell in it whatsoeuer Ieremy Ezekiel and other Prophets pratled to the contrary And thus they reasoned If Abraham that was but one had the land promised vnto him then much more shall we haue it that are many Howbeit the Lord reproueth them for this presumption telleth them that their multitude shal nothing helpe them because they are not the sonnes and heirs of Abraham forasmuch as they did not the workes of Abraham but did wilfully transgresse the law of God Multitude therefore is not a note of the true Church neyther can they deliuer or excuse offenders from the wrath of God because when maine sinne many also shall bee punished