not much more will hee teach them his wayes that feare him reueale his secrets to the humble-minded Psal 25 9 12.14 Let vs exercise our selues in the diligent reading hearing and conferring of his word let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel and in the golden dayes of Gods grace times that our fore-fathers neuer saw let vs not therefore shut our eyes against the truth that shineth in our hearts or at the least not stop our eares against the sound of the word that pierceth our eares We haue a gracious promise made vnto vs that God will giue a blessing vnto such as seeke him hee will be knowne of those that seeke to know him he will open to those that knocke for him This is the maine cause of all ignorance that we desire not knowledge It is a grieuous sin to be destitute of knowledge but it is more fearefull to haue no desire of knowledge Ignorance is the root of all impiety of infidelity of idolatry of superstition of presumption of disobedience of contempt of the word and worship of God as the Apostle rehearsing the corrupt fruites of darknes the throat an open sepulchre the mouth full of cursing the feet swift to shed blood destruction and calamity in their wayes maketh this the the cause of all The way of peace they haue not knowne Rom 3.17 So the Lord Psal 95 10 doth render this as the reason why his people erred because they had not knowne his wayes This caused the Iewes to crucifie the Lord of life and to deliuer him into the hands of sinners For if they had knowne the wisedome of God they would not haue crucified the Lord of glory 1. Cor. 2 8 according to the words of Peter preaching repentance vnto them Now brethren I know that through ignorance ye did it as did also your gouernours Act. 3.17 And as it is the root of all impiety against God and vnrighteousnesse of men so it is the cause of all iudgements and punishments The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people maketh this one cause There was no knowledge of God in the land Hos 4 1 2. So at the last day when the Lord Iesus shall come to iudge the quicke and the dead He will come in flaming fire to render vengeance to those that doe not know him 1. Thes 1 8. These things being rightly and wisely considered should teach all of vs to seeke after knowledge as for siluer and search for vnderstanding as for precious stones assuring our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse who is neere to al those that call vpon him euen to all that call vpon him in truth Vse 3 Lastly we see his mercy is greater vnto vs then to the fathers before The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father Acknowledge then with thankfulnesse the preferment of these latter times and let vs not seeke after dreams and visions which are abolished but hauing the sure word of the Prophets and Apostles rest in the reuealed will of God Moses had a preheminence aboue the Prophets to whom God spake not by dreames or visions but face to face as is declared Numb 12 6 7 8. I will be knowne to the Prophets by vision by dreame my seruant Moses is not so who is faithfull in all mine house vnto him wil I speake mouth to mouth and not in darke words As Moses was preferred before the other Prophets so haue we a singular priuiledge aboue the Patriarkes Prophets that haue gone before vs who wanted the light that we enioy as the Writer of the Hebrewes doth testifie declaring that the glory of our time is greater in which GOD hath vouchsafed to speake vnto vs by his own sonne At sundry times and in diuers manners God spake in olde time to our fathers by the Prophets in these last daies he hath spoken vnto vs by his Son Heb. 1 1 2. So then the condition of Christians vnder the Gospel is better then of the Israelites vnder the Law in respect of the manifestation and reuelation of Gods truth The Israelites had God reuealed by the Prophets but we haue him taught by the Son himselfe who is counted worthy of more glory then Moses Heb. 3 3.4 inasmuch as hee which hath builded the house hath more honour then the house and he that is Lord ouer it hath more honour then he that is a seruant in it Hereupon Christ calleth and accounteth the Disciples blessed Because they saw with their eyes and heard with their eares those things which many Prophets and righteous men desired to see and heare and yet could not Mat. 13 17. Let vs therefore walke worthy of this great grace and mercy let vs embrace and professe the doctrine of Christ with all zeale and as wee haue receiued greater fauour let vs bring foorth greater obedience Let vs magnifie the preaching of the Gospel whereby Christ Iesus is described in our sight as it were crucified among vs which hee hath made the strength of his arme and his great power to saue those that do beleeue to which he hath giuen such effectuall grace that it worketh more mightily then all miracles and pierceth deeper into the heart of man then all visions and reuelations yea Though one should arise from the dead to speake vnto vs Luk. 16 31. Let vs now looke for no miracles nor depend vpon strange wonders the doctrine of Christ is â—ufficiently strengthned confirmed so that no doubt of any part therof is to close vp our owne eyes that the light of the glorious Gospel of Christ which is the Image of GOD should not shine vpon vs. 2 Cor. 4 3â— If the Gospel be yet hid it is hid to theÌ„ that are lost To conclude let vs all know that God hauing brought vs into these last times requireth of vs greater knowledge faith zeale obedience and greater fruites of repentance Heb. 2 1 â— For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall wee escape if we neglect so great saluatioÌ„ which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him Wherefore we ought diligently to giue heed vnto the things which we haue heard lest at any time we runne out Verse 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel as the valleyes that are stretched out c. Hitherto we haue spoken of the preparation and entrance into this third Prophesie Now we come to the summe and substance of it vttered by way of an admiration or exclamation the diligent consideration of the florishing estate
him the forme of a seruant and was made in the likenesse of man When the disciples began to contend for place of superiority so that a strife arose among them which of them should be accounted the greatest he propoundeth vnto them his manner of liuing and conuersation and thereby disswadeth them from ambition Luke 22.27 Whether is greater he that sitteth at meat or he that serueth is not he that sitteth at meate but I am among you as he that serueth The whole life of Christ euen from the first moment of his conception vnto the last period of his assumption and ascension from the earth doe preach vnto vs as with a liuely voyce his wonderfull humiliation that he made himselfe as a worme of the earth who was equall in glory with his Father If this example of him that is the authour and finisher of our faith wil not moue vs to true humility nothing in the world will moue vs. Lastly pride is the preparation of vs vnto a fall and the ready way that leadeth to destruction The proude man that climbeth aloft worketh his owne ouerthrow and confusion and the higher we ascend the greater is our downe-fall Salomon in the booke of his Prouerbes beateth much vpon this point as Chap. 11.2 When pride commeth then commeth shame but with the lowly is wisedome and Chap. 16.18 Pride goeth before destruction and an hauty spirit before a fall chap. 18.12 Before destruction the heart of man is hauty and before honour is humility This may be farther confirmed vnto vs by three famous and memorable examples recorded in the Scriptures to wit Nebuchadnezzar Haman and Herod The first whiles he was boasting of great Babylon which he had built for the chamber of the Empire by the might of his power Dan. 4.30 and for the honour of his maiesty was driuen from the company of men and had his habitation with the beasts of the fielde and did eate grasse as oxen The second to wit proud Haman swolne with the conceit of his owne greatnesse while he thought to be clad in royall apparel which the king vsed to weare to bee mounted on horsebacke that the king rideth vpon and to haue the crowne royall that he weareth to be set vpon his head was driuen to play the lacky on foot and to dance attendance as a Page Ester 6.10 and 7.9.10 and not long after fell from the highest toppe and tower of honour to the lowest degree of shame and reproch The third and last example is of Herode who being puffed vp with the Syren songs of Sycophants and Flatterers thought himselfe worthy to take vpon him the honour of God Act. 12 2â— but immediately the Angel of the Lord smote him because he gaue not God the glory and he was eaten vp of wormes Behold heere how the greatest sort of men are wonderfully deceiued in their owne imaginations deeming pride as a stirrup to mount vp into the saddle of honour whereas it is a steppe to bring them-downe and a meanes to make them fall into shame and confusion â—e sixt reâ—oofe Lastly it reproueth such as enuy at the better and higher callings of others These are euen ready to die consume away when they see others placed in greater places and adorned with greater gifts then themselues This is a common sicknesse and sinne and the cause of many euils that swarme in Church common-wealth When Ioshua heard the Elders in the hoste to prophesie he enuyed them for Moses sake â—mb 11.28 â— 3.26 The like we see in Iohns disciples when they heard of Christs glory and fame encreasing more more they feared it would turne to the diminishing of the credite and estimation of their master The remedies to preuent this mischiefe before it come or to pull it vp when it hath taken hold of vs are many First let vs acquaint our hearts to reioyce at the good that doth befall them and to be glad when any thing befalleth them for the comfort of their soules or bodies as when one member is had in honour all the rest are cheered and refreshed by it Cor. 12.26 Secondly we are to consider that all places of preferment come from God as the Prophet teacheth Promotion commeth neither from the East nor from the West â—l 76.6 7. nor from the South but God is the Iudge he putteth downe one and setteth vp another Thirdly we must al of vs make this account of our gifts that they are bestowed for the common good and not onely for the priuate benefit of such as possesse them so that the eye cannot say to the hand Cor. 12.21 nor the head that is highest to the foot that is lowest I haue no need of thee without the destruction of the whole body Fourthly the fewer our gifts and the lower our places and the smaller our callings are the lesser lighter account we are to make wheras such as haue the greatest charges haue the greatest account to make according to the rule of Christ â—e 12.48 Vnto whomsoeuer much is giuen of him shall be much required and to whom men haue committed much of him they will aske the more The higher therefore a man is exalted the more is he bound to God and to them ouer whom he is set and to those among whom he liueth so that there is no gift no honour no calling without his burden and account For as the starres haue light but for mans vse so we haue gifts but for others benefit Lastly this consideration if there were no other is sufficient to correct all pride and ambition in vs to wit to examine our owne ability and we shall finde that there cannot be so small a charge committed vnto vs but the same is able to make our shoulders shrinke and crack yea to bow and breake if we doe our duties as we ought to doe For our infirmities are so great and our strength so little that whosoeuer sifteth himselfe throughly and tryeth his owne giftes without hypocrisie and flattery shall find that he is able to do as good almost as nothing at all If we thinke vpon these things it will be as a bridle to restrain vs from soaring and climbing so high and a forcible means to breed in vs contentation in our places whatsoeuer they be whether high or low whether great or little Thirdly it is a comfortable thing to a mans Vse 3 conscience in life and death in prosperity and aduersity to remember that we haue thus serued God fulfilled the callings with a good conscience that he hath laid vpon vs. The faithfull seruant that hath giuen to his fellow seruants their portion of meat in due season shall be most happy and be made ruler ouer all his goods He that occupied his masters talents and gained by them heard this comfortable voyce Matth. 24.47 and 25.23 Well done good and faithfull seruants thou hast beene faithfull ouer a few things I will
people yet he would haue his children to content themselues to be ranged among the ordinary Leuites though they were not aduanced to be in the number of the Priests much lesse to be the high Priests And note the sincerity of Moses himselfe that he is not ashamed to set downe this in writing and to commit it to posterity so that he cannot be suspected of any shew of ambition or to giue any the least occasion to the vngodly of slandering him Thus do the writers of holy Scriptures deale without all partiality euen in matters that do concerne themselues This we see in Dauid Psal 51 in the title of it who mentioneth his committing of adultery with the wife of Vriah and his repentance for the same The Prophet Ionah Ionah 1 3 17. reporteth his flying from the presence of God and the iudgement that fell vpon him for it in that Prophesie The Apostle Paul spareth not to tell the Church and to leaue it to all posterity that he was a blasphemer a persecutor and an oppressor 1 Tim. 1 13. One borne out of due time the least of the Apostles not worthy to be called an Apostle because he persecuted the Church of God 1 Cor. 15 8 9. Behold therfore the purity of the word of God learne to confesse it and endeuour to finde this effect of it in our hearts Besides we are to obserue and marke from hence that the Tribe of Leui of small and little beginnings did make wonderfull proceedings for whereas he begat three sonnes Gershon had onely two Merari two and Kohath foure who could haue expected so fruitfull a posterity that twelue men in so short a time should swarme into so many thousands Thus doth GOD worke mightily by weake meanes both in the naturall generation and in the spirituall regeneration that his glory might more brightly and beautifully appeare We haue seene and shewed already how God euen when his people were most vexed oppressed did then most of all encrease and multiply them and so manifested his power in their preseruation Likewise also we see in the new Testament he chose out twelue Apostles and sent them into the world not furnished with carnall weapons Erasm praefac in Iraeneum nor armed with the force or fauour or friendship of mortall men By such as were vnskilfull he ouercame the wisedome of the wise by few in number he subdued very many Nations by the weake he vanquished the strong by an vnwarlike company he conquered euery high hold that lifted vp it selfe against God laid it equall with the ground by such as were vnnoble and vnknowne hee dimmed darkned al the glory of the world by silly and simple sheepe he tamed the fiercenesse of roaring Lyons that is the cruelty of bloody tyrants and by innocent Doues hee draue away wily and subtill serpents Last of all albeit Kohath were not the elder brother and consequently the Ruler of Leuies house yet in the common ministery he was preferred before the rest and had the chiefest preheminence and place of honour aboue theÌ„ to teach vs that God sheweth mercy from the fountaine of his owne holy will and pleasure euen as he aduanced Moses and called him from feeding his fathers sheepe without any dignity or desert that was found in him Let vs all confesse this when we receiue any kindnesse and mercy from him otherwise we rob him of the glory due to his name But of these points we haue spoken elsewhere and therefore we will come to the doctrines Verse 27. And of Kohath was the family of the Amramites c. Wee are to note that which was expressed before and is repeated againe heereafter but especially is pointed out in this diuision that the office committed to this family is called a charge and ministration they had the charge of the Sanctuary verse 28. Againe their charge shall be the Arke and the Table and the Candlesticke verse 31. And afterward Eleazar shall haue the ouersight of theÌ„ that keepe the charge of the Sanctuary verse 32. From hence we learne what the office of the Doctrine Ministery is namely The Mâ—â—â—â—ry is an 〈◊〉 of charge that it is an office of charge It is required of all the Ministers carefully to looke to the Churches and charges committed vnto them and to attend to the flocke that dependeth vpon them The Ministery is a great burden and a work full of employment This doth Peter by way of exhortation teach the Elders Feede the flocke of God which is among you taking the ouersight thereof not by constraint but willingly c 1 Pet. 5 2. Thus doth Paul instruct the Elders of Ephesus Acts 20 28. Take heed vnto your selues and to all the flocke ouer which the holy Ghost hath made you Ouerseers to feed the Church of God which he hath purchased with his owne blood And when he writeth to Timothy he saith This is a true saying If a man desire the office of a Bishop 1 Tim. 3 1 â— hee desireth a good worke So likewise in the same Chapter If a man know not how to rule his owne house how shall he take care of the Church of God And in the second Epistle chap. 4 verse 1 2. I charge thee before God and the Lord Iesus Christ who shall iudge the quicke and dead at his appearing and his kingdome preach the word be instant in season out of season reprooue rebuke exhort with all suffering and doctrine Whereby wee see that the Ministery is an ouersight and the Ministers Ouerseers and the end of their office a caring for the Church of God diligently and vncessantly This may farther be shewed vnto vs by the Reason 1 force of reason First all the titles that are giuen vnto them are as so many goades to pricke them forward or as spurres clapt to their sides I will onely speake of two that they are Shepheards and Watchmen The Ministers are Pastors or Shepheards Ezek. 34.2 Eph. 4 11. Iere. 23 1 the church of God is as a flocke of sheepe subiect to many enemies as the diuell seducers deceiuers heretickes euill dooers euen as an heard is to many wolues and therefore they must be carefully looked vnto Besides they are called watchmen the Church is as a Citty besieged day and night by strong and mighty enemies Ezek. 3 17. Sonne of man I haue made thee a watchman vnto the house of Israel therfore heare the word at my mouth giue them warning from me It behoueth therefore the spiritual watchman to keepe diligent watch Secondly the Ministers are fitly called the Reason 2 Lords committees and therefore they must giue an account for the soules committed vnto their charge Our life must goe for their liues our soule must answer for their soules if they perish through our default This the Apostle declareth Heb. 13 17. Obey them that haue the rule ouer you and submit your selues for they watch for your soules as they that
eternall glory we must bee more then flesh blood Thou wilt therfore be ashamed to confesse that thou vnderstandest by flesh and blood that thou art nothing but a lumpe of flesh What then art thou flesh in part spirit in part as thou must acknowledge thy self to be if thou be the Lords Why then dost thou not performe the workes of the spirit Rom. 8.5 They that are after the flesh do sauour the things of the flesh Ver. 6 but they that are after the spirit the things of the spirit To be carnally minded is death Verse 7. but to be spiritually minded is life and peace The carnall minde is enimity against God Verse 13. for it is not subiect to the Law of God neither indeed can be If ye liue after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body Ver. 14. ye shal liue For as many as are led by the spirit of God they are the sonnes of GOD Vers 8. so then they that are in the flesh cannot please God Thus we see that the flesh and the spirit are alwayes opposed the one to the other so that by this wee may prooue our selues whether we be regenerate or not Let vs not therefore boast our selues that we are flesh blood forasmuch as such as are onely flesh cannot yet assure their owne hearts that they are the Lords Obiect 5 Fiftly it may be obiected that to repulse wrong is a note of courage and fortitude and to put vp wrong a token of pusillanimity and of a faint heart If then I must not reuenge I shall be accounted not onely a foole but a dastard and coward Answer I answere this is no better then the diuels sophistry and openeth a gap to the common practise that is in the world to quarrell for euery word speaking It is no argument of courage to be ready to draw the sword and dagger but rather of rashnes headinesse vnstayednesse and of a ruffian like spirit And it is no disgrace to be of a bearing and forbearing nature Our chiefest honour consisteth in fighting against sin vnto the death and shewing all might and manhood in the subduing of it He is stronger that ouercommeth his owne passions then he that winneth a city We must remember that we are made kings and Priests vnto God the Father and therefore let vs not make our selues slaues and captiues to Satan to sin and to the world This then serueth to meete with three sorts of men Perk. on Mat. 5.39 to condemne their euil courses whose whole life pleadeth for nothing more theÌ„ priuate reuenge First they are reproued that for euery crosse word supposed iniury are ready to challenge one another into the field the accepting of that challenge when it is giuen This fighting a single combat is vnlawfull That which the naturall man accounteth valour God esteemeth a vice and therefore it is no disgrace to refuse it but rather true grace in yeelding obedience vnto God For we must set down this as a rule that no man must sinne against God for the sauing of his credit reputation among men And if we did duly consider what sin is against whom it is committed and what punishment is procured therby vpon our selues we would neuer question the former ground set downe vnto vs. Secondly out of the case of challenging the field the common practise of fighting quarrelling is condemned which are no better then forerunners of murther and haue a bloody face in the sight of God The Apostle Iohn saith 1 Ioh. 3 1â— Whosoeuer hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Many there are that hold it vtterly vnlawfull to giue the first blow but if another strike them then they thinke that therby they are warranted to strike againe If any giue the occasion of a fray they hold him worthy to be condemned but if they be prouoked by another they account themselues to be bound to returne him the like This is directly contrary to the doctrine of Christ whereunto all must submit themselues that wil be the disciples of Christ He would haue vs take many wrongs and not seeke to reuenge our selues And it is contrary to the practise of Christ and of his Apostles When one of the officers of the high Priest smote Iesus with the palme of his hand Ioh. 18. â—â— because he held his peace would answer nothing he smote not againe as these men thinke he was bound to do for his honour But this was no disgrace or reproch to Christ how then should it be any shame for a true Christian We will needs be accounted Christians whosoeuer say nay but we scorne and disdaine to follow the example of Christ Act. 23.1 Ananias the high Priest commanded them that stood by to smite Paul on the mouth he reprooueth him fot it but he smote not againe this was no infamy but a glory vnto him Lastly their opinion also is condemned that make it a matter of praise and an argument of valour to turne away his face froÌ„ no man This indeed is foole-hardinesse It is the commendation of Magistrates to be men of courage to feare the face of God but not the faces of men They must accept no mans person in iudgement neither decline to the right hand or to the left But a priuate man may turne his backe to his aduersary without any impeachment of his credit or diminishing of his valor or lessening of his honor or slander to his reputatioÌ„ But of this we haue spoken sufficiently before therfore we wil proceed Lastly it may be obiected that vnder the Obiect law of Moses when any man had killed his neighbour the auenger of blood might slay the murtherer whensoeuer and wheresoeuer he met him Numb 35 19. If a man had killed any person at vnwares and hated him not before he must flie to one of the Cities of refuge and abide in it vnto the death of the high Priest which was annointed with the holy oyle but if the slayer shall at any time come without the border of the Citty of refuge whither he was fled 〈◊〉 27. and the reuenger of blood finde him without the borders of the City of his refuge and the reuenger of blood kill the slayer he shall not be guilty of blood If then he be not guilty of blood how is it that God aloweth no priuate reuenge but commandeth to render good for euill to pray for them that curse vs and to doe good to our enemies and such as persecute vs I answer the politicke lawes serue not to bring men to perfection such as are made for ciuill gouernment When God speaketh as king of Israel and maketh statutes tending to outward peace and tranquility he aimed not at the spirituall perfection which is contained in the moral law which is the rule of
Tabernacle was reared vp c. The second part of the chap. followeth to wit the remouing from Sinai when once the Tabernacle was erected I will from hence obserue before wee passe farther Doctrine one point from the building and erecting of the Tabernacle a place for the congregation to meet together for the worship of God that christians also in the time of the gospel should haue churches and Temples builded and fit places appointed to meet together for Gods seruice Christians should haue some fit place for Gods seruice True it is in time of persecution when free liberty of publike meetings is restrained it sufficeth to meet in priuate houses if those houses may be called priuate which are separated for such a purpose yet euen they ought to be decent and fitted to so holy a work and sanctified to so holy an end God commanded Moses to set vp a Tabernacle for the assembling together of the congregation Exod. 25 Dauid prepared to builde an house to God would giue no sleepe to his eies nor slumber to his eielids vntil he had found out a place for the Lord an habitation for the mighty God of Iacob Ps 132 4 5. Salomon afterward built him an house which was called the house of prayer because chiefly it serued for that purpose Acts 7 47. Immediately after the captiuity when Salomons Temple was ruinated it was the principall care of the Iewes to build it again and though they were hindred a long time in the work Ioh. 2. yet being reproued for their negligence and stirred vp to diligence by the Prophets they finished the worke The Apostle speaking of the abuses among the Corinthians touching the Lords Supper sheweth that they came together into one place 2 Cor. 11 20. and therefore it is needfull to haue fit places by what name soeuer they be called wherin the church is to assemble Psal 74 8. Luk. 4 16. And so much the rather because the Lord hath Reason 1 promised his presence in them and to dwell in them by his grace Spirit Exod. 25.8 Let them make mee a Sanctuary that I may dwell among them for wheresoeuer two or three are gathered together in his name there will he bee in the middest of them Math. 18. Secondly prayers that are made ioyntly together by the whole congregation are alwaies more effectuall they send vp a stronger cry and therfore they are sooner heard The best melody is of more voices then one and moe stickes laide vpon the fire make the heate the greater We ought therefore to haue fit places for this purpose that we may as it were with one mind with one mouth glorify God Vse 1 Is this the end for which Churches are instituted and appointed Then it reprooueth such as inuert the right vses of them to wit that in them we should come together to hear the word read and preached vnto vs to make prayers and supplications to receiue the Sacraments to sing Psalmes to offer vp praise and thanksgiuing to almighty God of which the Romanists haue set vp false ends and established their owne deuices They will haue them erected for the externall sacrifice of the Masse for their Altars and Images such like trumpery for which they alledge the saying of the Apostle Heb. 13 10. but the Altar there spoken of is Christ himselfe on which euerie faithful man must offer The true ends of them we noted before for the reading of the Scriptures Actes 15 21. for the preaching of the word Luk. 4. for prayer and for the receiuing of the SacrameÌ„ts Acts 20 7. Again they teach that churches are of themselues more holye ground then other places and in regard of the holy nature thereof more auaileable to pray there theÌ„ any where els The place is to be accounted holy for the present while the exercises of religion continue but the congregation once dissolued there is no inherent holinesse remaining in it more then in any other place Churches therefore wee acknowledge to bee holy places nor in regard of the building and the beauty of them not in regard of the ground or seate of them Concil Gangr but of the end holy vse for which they serue and for the holy assemblies that there are made Here then is the difference between them vs they make churches to be holy in respect of the place we in respect of the people The people make the place holy not the place the people Wee are not therefore to pray to God with any opinion of holinesse in one place rather then in another Ioh 4 21. Euery place hath Gods presence and euery where wee may lift vp pure hands and therfore is alike sanctified for praier in it selfe considered Furthermore whereas suâ—â— places should be dedicated and consecrated to the honor of God they wil haue theÌ„ also builded to the name and honour of the Saints and make them to be Patrons and protectors of them there they pray vnto them as to their mediators and intercessors But no diuine worship is to be giuen vnto them This is no better then flat idolatry to pray to those that cannot helpe vs. But to let these go let vs see how these religious places are otherwise prophaned Do we come to them as to Gods house Do we vse there that reuerence which is fit in his presence and dwelling place So did the people while Zachariah was burning incense the multitude were without in praier But we commonly come thither rather to talk trifle then to pray and hear In former times mens houses were their churches but now the churches are turned into their houses Chrysost 〈◊〉 36. in 1 〈◊〉 beeing ordinarily prophaned with babling laughing and sleeping and what not Many come hither for no other cause but to buy and bargaine and to meet with others for their earthly profits and worldly busines Where haue we commonly more brauling and brabling then at the church will not the least peny or occasion make vs iar and almost set vs together by the eares Wee should come hither to please God but when we are come we displease him and forget God and our selues and the word and the place and all There is an Article and it is a good one to enquire of Church-abuses whether there be any plaies and enterludes any feasts and bankets kept in our churches any suppers or churchales drinkings and tiplings musters prophane vsages in churches chappels or churchyards and whether the parishioners behaue themselues rudely and disorderly in time of diuine Seruice or Sermon as by walking talking ringing or any noise whereby the Minister or preacher is hindred and disturbed These abuses are committed and yet continue in many places Christ wold not suffer a vessell to be carried through the temple He went into the Temple and cast out all theÌ„ that bought and sold in the Temple Marke 1 and ouerthrew the tables of the mony-changers Math 21 and the
yeelde them subiection feare honour prayer tribute and obedience as the Apostle vrgeth these particulars Ro. 13 1 2. 6 7. and it condemneth to the pit of hell all such as resist them and rise vp against them Should the sonne rebell against the Father as Absolon did Let him then feare the end of Absolon to be hanged in the tree Should the childe striue against his Nurse that beareth him or the sheepe set themselues against the sheepheard that feedeth them Woe then to such as will discharge themselues of the dutie they owe to such as haue the charge ouer thē and will plot against their life of whom they receiue life and goods and peace and safety and all Vse 4 Fourthly it is the duty of all Magistrates and those that are in authoritie to consider what they haue to do their names and titles must teach them what their office is not to magnifie themselues not to think themselues absolute not to set themselues against God not to tyrannize ouer his people not to maintaine themselues in ease and idlenesse in vanity and superfluity not to follow after their owne pleasures but to do iustice to all without respect of person to protect euery one from wrong to maintaine publike peace and tranquility but especially to further Gods true religion They must haue publike minds and not seeke their owne good only or principally It is the ruine of an estate when publique persons haue priuate mindes regarding only to serue themselues and to procure their owne good These are no common-wealths men but priuate wealths men The Apostles were called to be fishers of men and Princes are called to be sheepheards of men to feede reasonable sheepe and this is their honour if they be found faithfull that it may be said of them as it is of Dauid Hee fed them according to the integrity of his heart-and guided them by the skilfulnesse of his hands Psal 78.72 Verses 16 18 20. And the Lord sayde vnto Moses Gather vnto me seuenty men of the Elders of Israel whom thou knowest to bee the Elders of the people c. In these wordes we haue the answer to Moses complaint And as the complaint stood of two distinct parts so doth the answere of the same points Touching the greatnesse of the charge and burthen whereof Moses complaineth God commandeth him to gather together vnto him seauenty men of the Elders of Israel to whom he would communicate of the same spirit that Moses had howbeit without any diminution of his gifts although many suppose that the Lord did punish him for his murmuring with the lessning of his gifts as it is true Marbac Comment in Num. Whit. praelect de pont f. Rom. pag 89 4. hee doth sometimes punish in that manner sometimes by lesning and sometimes by taking away what hee had formerly bestowed Zach. 11 17. Mat. 25 27. But we do not reade or finde that hee dealt so with Moses or that he was lesse fit for gouernment then he was before rather his gifts were deriued to others as one candle lighteth another and yet the light is not diminished And what benefite or profite had it beene to Moses to haue these ioyned if his gifts had beene impaired In this place we haue the institution and erecting of a new Court among the Iewes called the Sanhedrim The institution of the Sanhedrim among the Iewes This honourable Senate at the first founding of it consisted indifferently of men taken out of all the Tribes which had some of the Leuites to assist them This court was seated and kept at Ierusalem and might handle waightier causes D. Field of the Church lib. 5. cap. 9. inflict more greeuous then the set Courts and Tribunals of iustice appointed and assembled and obserued in the gates of euery Citty and to this they might appeale from those inferiour Consistories For such as were instituted thorough the aduice and counsell of Iethro Exod 18 21. were not necessary to be of this number of seuenty they had the hearing and determining of the least causes and besides they receyued not an extraordinary spirite neyther was it needfull for that calling This Councel of the Sanhedrim remained after the captiuitie and continued vnto the dayes of Herod Iunij in Analy◠in Numer who made hauocke of many of them and put most of them to death Howbeit some of them remained euen to the desolation of the Temple and of the City by the Romans Liuelies Chronology of the Persian Monarchy page 238. and of this Christ speaketh Matth. 5 20. and 18.17 which the best interpreters vnderstand of the 70. Elders of the great Consistory or iudgement place in Ierusalem But when King Agrippa was once driuen out of Ierusalem by a rakelly rout of seditious cutters and cut-throats then were the Sanhedrim deposed at their will when there was none to controll them Ioseph de bell Iud. lib. 5. cap. 1 and other base pesants were set vp in their roome who had no lawes to restraine them no Magistrates to punish them no authority to bridle them Then was the Priest-hoode made a mockerie then was Ierusalem without a guide as an house without a Ruler or a ship without a Pylot There was none to manage the state aright but all gouernment was turnd into confusion and disorder The second complaint of Moses was touching the feeding of so great a multitude which God answereth verse 18 19. by a promise and by a threatning Hee promiseth vnto them store of flesh and to fit them and fill them not for a day or two dayes c. but euen a whole month And he that sheweth he could do this sheweth also that he could doe more if that had bin too little howbeit they should in the end take litle delight pleasure in their delicates after which their soules so ernestly lusted because hee threatneth that in the midst of their abundance it shold come out of their nostrils and be vtterly loathed of them This answer of God ministereth many instructions First that God layeth no more vpon any then he will inable them to beare if they thinke it bee too heauy hee will ease them of it He is not like to Pharaoh that willed more to be laid vpon the people then they could compasse complaining that they were too idle Exod. 5 17 18. Neither is he like to Rehoboam that refused to make the greeuous seruice of his father and his heauy yoke lighter but answered the men of Israel roughly that he would adde to their yoake and if his father chastened them with whips he would chastice them with Scorpions 1 King 12 11. but God is ready to take away part of the burthen and diuide it among others that it might bee borne equally vpon all their shoulders Secondly he furnisheth with gifts all such as he sendeth and calleth he employeth none in any function but such as he furnisheth for that purpose Thirdly we see that God is able
8. The greatest reward shall be for the greatest labour and the least for the least labor O then we shall wish with al the desire of our soules that we had labored more abundantly and therefore let vs bee instant in season and out of season while we haue time The night cometh when none can labor Hence it is that Christ promiseth to his Apostles which had planted the churches and bestowed the greatest paines a chiefe place of honor nere to himself Wo then to the bishop of Rome that doth now dominere in the church and ouer the faith and consciences of men who sitteth in the temple of God shewing him selfe that he is God 2 Thess 2 4. he challengeth all power due to himselfe but laboreth not in the word doctrine he neither preacheth the Gospel nor taketh it to be any part of his Function but rather a great disgrace to his vsurped office Mat. 4.23 and 9 35. This is not to be the vicar of Christ for he went about all cities and villages teaching in their synagogues preaching the gospell of the kingdome and healing euery sicknesse and euery disease among the people This is not to be the successor of Peter for he is commanded to feed the Lambes to feed the sheepe of Christ Ioh. 21 15 16 17. and he fed them not onely by his deputies or assignes but in his owne person Act. 1 15. 2 14. 3 12. 4 8. 5 29. and 10 34. and he requireth all Pastors to do the like 1 Pet. 5.2 Feed the flocke that dependeth vpon you Wherefore the man of sin though he here vsurpe the highest honor and challenge a triple crowne and beareth both swords ciuill and ecclesiastical to whom indeed neither is due shal haue in the end the greatest shame and contempt poured on him Vse 2 Secondly acknowledge this ambition to be a generall corruption the reliques and remainders whereof are in all the seruants of God yea in al the children of Adam we haue drawne it from him and thereby it hath leauened and corrupted all mankinde It drew nay it threw Adam out of the garden of God it quickly crept into the family of Christ and infected his disciples and therefore being a subtle and secret euill it is to be looked vnto that it steale not sodainly vpon vs. If any man aske what it is What ambition is I answer it is an immoderate desire after dignity and of dignity vpon dignity it is a thirst that neuer can be quenched for as the couetous person hath neuer enough money so the embitious hath neuer enough honor it is a secret poison an hidden plague the mistris of craft the mother of hypocrisie the father of enuy the fountaine of vices the moth of piety a blind guide and leader of the hearts of men finally we may say of the loue of it as Paul doth of the loue of money It is the roote of all euill 1 Tim. 6 10. The farther we thinke our selues from it the neerer commonly it commeth vnto vs and therefore let nothing be done through strife and vainglory but in lowlinesse of mind let each esteeme other better then themselues Phil. 2 3. Vse 3 Lastly let all learne to beware of this euil To this purpose wee should entertaine these meditations as so many soueraigne preseruatiues to teach vs first that the ambitious person neither knoweth God nor himselfe nor his neighbor nor his beginning nor his end nor the Scriptures not God his Creator not himselfe his creature not his neighbour his equall and perphaps his superior not his beginning of the dust of the earth not his end the graue the wormes the dust out of which hee was taken not the Scriptures which teach That God resisteth the proud and giueth grace to the humble Iam. 4 6. Wee dreame that other men will esteeme of vs as highly as wee vse to do of our selues but therein wee deceiue our selues Humility is the ready way vnto true glory Ambition is the path that leadeth to shame and contempt Therefore Christ saith oftentimes Whosoeuer exalts himselfe shal be abased and hee that shall humble himselfe shall be exalted Mat. 23 32. Luke 14 11. 18 24. Secondly ambition was the downfall of man from the beginning yea of the Angels not contenting themselues with their estates The higher men climbe the more fearefull is their fall whereas hee that creepth low vpon all foure neuer feareth a fall Pride is the fore-runner of destruction Prou. 11 2. and 16 18. 18 12. Thirdly such as haue had the greatest gifts and were best qualified with excellent graces haue beene most backward in seeking honours and bene hardly brought to accept of them being offered euen when they followed close at their heeles as the shadow doth the body as we see in Moses in Ieremy and others Such therefore as hunt after preferment and are most hasty of it to catch it before it fall as the dog doth a bone or as the hauke houereth aloft for her prey it is to bee feared they will be least conscionable in it as giuing by their vntimely and vnmeasurable desires iust occasion to suspect that they respect and aime at their owne good more then the good of others or the glory of God and therefore honour of right ought least of all to be conferred bestowed vpon such Fourthly all place of superiority is ful of much trouble and accompanied with many cares and vexations why then should we desire so eagerly and earnestly that which bringeth so great annoyance encombrance what wisedome were it for a man to lay such heauy burthens vpon his shoulders as therby he is ready to break his back Yet so is it with haughty and ambitious spirits they so cloy clog themselues with promotions preferments that they are not able to beare the waight of them neither any way fit to discharge them but in sustaining them are like to break their backes nay their necks Fiftly the greater honor we get the greater account wee haue to make The more is committed vnto vs Luke 1◠the more shall be required of vs. We are sharpe sighted to espy the least occasion of raising vs vp but we cannot see what account wil be asked of vs. Lastly such as desire promotion on earth do oftentimes find confusion in heauen as wee see in Absolon and Achitophel one the son the other the Counsellor of Dauid both rebels traitors to their Prince Such as will be greatest on earth shall bee least in heauen The honor which here we haue should put vs in mind to seek the true honor of Gods kingdome The earthly honor is but as a shadow rhe heauenly is the substance They that honor God shall be honoured of him but they that despise him shal be despised Hath the Lord spoken only by Moses Hath he not spoken also by vs Behold here how in the humor of their pride ambition they set thēselues
visible signe and shape of those fiery serpents to be set vp in brasse vpon an high pole which the people might behold a farre off so as the Israelites looking thereupon should presently and immediately bee healed of that deadly sting Thirdly the obedience of Moses is set down which is greatly to be praised and commended For albeit it might seeme foolish to carnall wisedome and vnpossible to humane reason for a dead image to helpe the deadly byting of those liuing serpents yet he asketh not counsell with flesh and blood nor measureth the commandements of God by the deceitfull measure of mans vnderstanding but submitteth himselfe and all his thoughts to the word of God He did not reason against the commandement of God King 5.12 as Nahaman the Syrian did against the commandement of the Prophet Bidding him goe and wash seuen times in Iordan whereby his flesh should come againe and he should be cleansed of his leprosie But hee did simply as God commanded and as the people desired he set vp aloft the brazen serpent hauing the image and similitude of the true fiery serpents hee aduanceth it on high openly publikely speedily in the sight and view of all at the onely beholding whereof the Israelites bitten were cured restored to health that none of them dyed afterward of that poison and infection that did behold the image that was set vp But before we proceed to the Doctrines of this diuision sundry questions are to be demaunded and determined touching this act of Moses setting vp the signe and image of Obiection 1 these fiery serpents And first of all how doth this agree with the second commandement which forbiddeth the making of an image or representation of any thing in heauen aboue or in the earth beneath hath Moses so soone forgotten the law which God gaue in mount Horeb Or doth hee now fall into idolatry which himselfe so zealously reuenged and seuerely punished before in the Israelites setting vp the golden Calfe himselfe now erecting a brazen serpent I answer Answer this fact is no breach of the second Commandement which forbiddeth to make an Image of our owne head by our owne authority at our own will and pleasure and therfore the Law saith Exod. 20 4 5. Thou shalt not make to thy selfe any grauen Image Againe the Law forbiddeth Images which are worshipped The example of Moses setting vp the serpent fauoreth not images set vp to any religious vse and haue diuine honour giuen vnto thē or else are made to be worshipped and adored But this Image of the brazen serpent was not made by the authority of mā but by the expresse commandement of God saying vnto Moses Make thee a fiery serpent that is a similitude of one of those serpents Neither was it made to be worshipped but onely to be looked vpon not to bend the knee vnto it but to fasten the eie vpon it not for it selfe but for another end euen to heale the people and by healing them to represent Christ crucified and hanging on the crosse whereof this Image was a signe and token Iohn 3.14 therefore when in processe of time it came to be abused to Idolatry 1 King 18.4 Hezekiah stamped it in peeces with contempt This also wee may say and answer to the Church of Rome maintaining the worshipping of Images defacing the glory of God Rhem. Test annot in Heb. 9. cap. and obiecting in defence of them the example of Moses making the Cherubims setting them ouer the Mercy-seate And the Iesuites reason that seeing they were set in the holy place they may much more bee set in our Churches seeing the Iewes were permitted them a people prone to Idolatry grosse in imagination much more are they allowed to Christians vnder the Gospell And lastly seeing the Angels were portrayed which are meere spirituall substances much more may the Images of Christ his blessed mother his holy Apostles and his beloued Saints The Iewes were children Cal. 4.12 and as an heyre in his nonage and were suffered to haue these rites and rudiments to be their booke to help their capacity and to instruct them in knowledge but now the Church being as a man growne to fuller strength and able to digest stronger meate doth not stand in need of such rude Teachers and Schoole-masters Besides these were set vp by the expresse commandement of God we are forbidden to make any images according to our owne fancy and by our owne appointment in his seruice But when God forbiddeth vs the making of Images he gaue not a Law to binde himselfe nor restrained himselfe from commanding ordaining such signes and similitudes such formes and figures as he thought fit for the furnishing finishing of the Tabernacle Againe a particular commandement giuen of God doth not giue a discharge of the generall Law nor set men at liberty or open a gap to do at their pleasure that which GOD expresly and directly forbiddeth to be done so that euery commandement must be vnderstood with this restraint and prouiso Gen. 22.2 Except God command the contrary Furthermore it is a foolish comparison and an euill conclusion to reason because these Cherubins were set in the soueraigne holiest place of all the tabernacle therefore much more the images of Christ of his mother and of Saints may be placed in churches For how fondly and childishly doe they dispute arguing from such as were set vp by the commandement of God to iustifie such images as God neuer commanded nay which are forbidden to be made to any vse of religion D. Bish against Refor Cathal Againe those Cherubins as themselues confesse though others of them deny it were set in the most holy place whereinto the high Priest only entred and that once a yere where they were neuer seene of the people and consequently there could be no danger of idolatry standing in a place farthest remoued from the peoples sight whereas the Romish images are not only set openly in Churches in the peoples view and prefence but are commanded to be worshipped men commonly kisse them and creepe vnto them in signe of honor Yea the writer to the Hebrews teacheth that the holyest place signifieth the highest heauens Now we cannot conclude that because the images of the Cherubins were set vp in the place that representeth and resembleth the heauenly condition of the life to come therefore they may be set vp in earth and in this present life Moreouer the comparison will not holde from Angels to other that seeing they being spirits were portrayed such as had bodies may be as Christ his mother the Saints For we may better draw a contrary conclusion that seeing the Lord commanding some images and similitudes to be set vp would haue none of such things which can possibly bee portrayed by the Art and cunning of mans hand therefore ought men much lesse to doe it by their sole and single authority Neither was there any
our Ministery and teach vs to waite patiently vpon the Lord who Prou. 16 7. wheÌ„ the waies of a man please him will make his enemies to be at peace with him and alter their hearts as pleaseth him This is a very great dignity and high priuiledge that God bestoweth vpon his poore and contemptible seruants reprochfull in the world 1 Cor. 4 9. a gazing stocke to the wicked accounted as the off-scouring of the earth a wonder to men and Angels this is their honour and preheminence they are magnified of God and respected of the wicked in their manifold miseries when God toucheth them in body or afflicteth them in minde or punisheth theÌ„ in goods or layeth his hand vpoÌ„ such as neerely concerne them in the flesh Excellent then is the estate of Gods children aduanced by him and a great honour vnto them that their enemies are brought vnder them are made to sue vnto them God is able to deliuer them from contempt and to giue vs for the truths sake a due regard and reuerence when he will So he magnified the ministery of Moses and Aaron as we heard before when Pharaoh could finde no comfort in his inchanters and sorcerers nor any helpe in his gods or Idols Exod. 9 28. he is forced to seeke comfort help of those despised Ministers messengers that were before hated of him for Moses must pray vnto God for him So he magnified the ministery of his Apostles so that the stubborn and stiffe-necked Iewes that could not abide the Gospel nor the Preachers of the Gospel being wounded in conscience came to Peter and the rest of the Apostles saying Men and brethren what shall we do Acts 2 37. The laylour mentioned in the 16 of the Acts v. 26 27 29 put the Apostles into close prison made their feet fast in the stockes but when the earth quaked the prison doores opened and euery mans bandes were loosed when once hee was waked out of sleepe and his conscience out of security he called for a light leaped in he came trembling and fell downe before Paul and Silas could finde no comfort but from them whom before he had cruelly entreated nor recouer himselfe from the gulfe of desperation into which he was entring but by their blessed ministery who ministred a word in due season to the weary soule to the heauy heart and to the conscience burdened and oppressed with sin So he magnified the ministery of Iohn the Baptist who was reuerenced of the couetous Publicanes of the violent souldiers and of the mercilesse people Lu. 3.10 12 14 so that they demanded of him What shall we doe Thus hath God dealt from time to time compelling the wicked to know and to acknowledge his faithfull Ministers to his great glory and our endlesse comfort It is a vaine needlesse feare in many that feare the fall and decay of the Ministery the vtter ruine and ouerthrow of the Ministers of the word There are many trades of this present life that will neuer decay nor weare out of vse So long as building planting sowing and tilling of the ground are in request there will be vse of the builder of the planter of the husbandman Who feareth the contempt of haruest men in the time of haruest Who feareth the discharge of watchmen while the City is besiedged Who feareth that no reckoning will be made of Shepheards so long as there are sheepe to be attended and wolues to bee feared The Ministers are the Lords builders the people are his building the Ministers are his husbandmen the people his husbandry the Ministers are the Lords haruest men the people his haruest to bee gathered into his barne This the Apostle teacheth 1 Cor. 3 9 Christ our Sauiour Mat. 9 37. So long therefore as God hath a Church to bee builded a Vineyard to be planted a Field to be tilled a Flocke to be watched an Haruest ripe and ready to be reaped we need not to be afraid of the decay and downefall of the Ministery For so long as men haue soules to be sued the meanes of saluation shall be continued We see this in the history of the Acts how diuersly it pleased the Lord to dispose of this his ordinance Where he had no people to be called he suffered not the Apostles to go thither Acts 18 10 11 but where hee had much people there he commanded theÌ„ to labor more and to tarry longer and suffered them not to depart so soone as they would Wherefore let vs bee bold and constant in the worke of the Lord and not feare to labour in his Vineyard knowing that our worke shall not be in vaine assuring our selues that he will hold vp our heads whom we serue and maintaine his own ordinance vnto the coming of Iesus Christ We haue spoken against the Lord and against thee we haue sinned The people of Israel being brought to true repentance by the former iudgment of the fiery serpents do not content theÌ„selues to confesse their sins in generall saying We haue sinned but they acknowledge the particular offence that had brought vpon them that particular iudgement As then they felt the iudgement in particular so they haue a feeling of their speciall and particular sin Doctrine We must wâ—nesse our repentance by acknowledging our parâ—cular sins thâ— trouble vs. This teacheth that howsoeuer we are to repent craue pardon generally for generall sins vnknown sins yet we most be most pressed perplexed touched and greeued with particular sins This truth appeareth liuely in the practise of NaamaÌ„ who being won to the faith by the experience which he had of the mercy power of God as also the Ruler was by the myracle shewed vpon his sonne Ioh. 4 53 he was touched with a feeling of his former idolatry and confessed his great blindnesse in the corrupt worship of false gods Hence it is that he desireth God to be mercifull vnto him that in going with his master into the house of Rimmon 2 Kingâ— 5 13 and he leaning on his hand he had worshipped that Idoll to the dishonour of God and the wounding of his conscience The words themselues will naturally beare this construction For we must vnderstand them of the time past not of the time to come of his crauing pardon for that which he had done and not for that he would do He was a true conuert and testifieth his conuersion by acknowledging his former impiety and promising to forsake the same and to worship the true God hereafter This is indeed true repentance wheÌ„ we are ready and willing to acknowledge those particular sins and trespasses that lie heauy vpon the conscience and haue called downe particular iudgements vpon vs. We haue a notable patterne of this kinde of repentance in the Prophet Psal 51 1 14 thus do the people of Israel deale in their conuersion 1 Sam. 12 19 and many others 1 Tim. 1 13. 1 Cor. 15
the Infidels when they should learne that he is the God that ruleth and ordereth all things in heauen and earth that disposeth the counsels of his enemies and maketh them further the good of his people that depend vpon him Yea when God saw his couetous humour and wicked heart that hee would not rest in his word nor obey his commandement giuen vnto him first by way of an Ironicall concession he biddeth him goe howbeit in his wrath indignation but yet reserueth to himselfe the rule of his tongue the power of his speech and the gouernment of all his works as seemed good in his heauenly wisedome As if the Lord had said Forsomuch as the messengers be so importunate with thee and thou so earnest with me that thou wilt take no denyall nor rest in my word nor yeeld thy selfe to my charge goe to goe forward follow thine owne course runne on of thine owne head yet will I bridle thy tongue thou shalt not speake what thou desirest nor doe what thou delightest in but what pleaseth me Balaam glad of this answer and thinking this concession better then a denyall reioyced in his heart that he had leaue as if there had beene some change in God and told it to the Embassadours he prepareth for the iourney sadleth his Asse and consenteth to goe with them which is the second part of his answer Here obserue with mee agaâ—ne a false finger most wretchedly dissembling one part of the diuine Reuelation imitating therein his master the diuell who in his tentation of Christ Mat. â—â— Psal â—â— and allegation of the Scripture omitteth a principall part to peruert the meaning of the words and to draw our Sauiour into wickednes So whereas God had challenged as proper and peculiar to himselfe the ordering and disposing of all his affayres that albeit he had liberty to go yet his going was with restraint and limitation that he should speake no more then God should put in his heart yet the wizard neuer declareth this to the messengers which neyther pleased him nor would pleasure them neyther profit him or them Onely he feedeth his owne foolish fansie in this that he was bidden to goe which God before had denyed vnto him Now hee taketh hold presently on these words and went with a ioyfull heart hoping that in time the same God wold suffer him to curse them also For as God had said at the first thou shalt not goe yet after said Go with them so he supposed that albeit hee had forbidden him to curse the people yet afterward he hoped to finde a change in this as he thought he had gained in the other and so conceiued a strong imagination that the Moabites should bee fully satisfied himselfe plentifully rewarded and the Israelites miserably cursed and detested This is the summe and effect of these words Now let vs come to the Doctrines arising out of the same Verse 16. Be not staied from comming vnto me for I will promote thee vnto great honour Consider here the couetousnesse of this false Prophet He had receiued a charge and commandement not to goe yet seeing new regards come with the new messengers he would not rest in Gods former answer He had beard the will of God wherein hee ought to haue rested but pricked forward with couetousnesse and allured with the recompence of reward he comforteth the men that were sent vnto him to attaine their purpose This the Apostle Peter noteth describing the false Teachers which priuily brought in damnable heresies he saith They forsooke the right way and haue gone astray following the way of Balaam the sonne of Bosor c. 2 Pet. 2 verse 15. And the Apostle Iude speaking of such like Teachers as turne the grace of God into wantonnesse and bring vpon themselues swift damnation saith Wo be vnto them for they haue followed the way of Caine 〈◊〉 7. and are cast away by the deceit of Balaams wages and perish in the gainesaying of Core See heere the force and power of worldly wealth it is able to set open the gates that are shut vp with barres and bolts And albeit this point hath in part beene handled before yet because it is offered to our considerations againe in this place it is not to bee passed ouer without further meditation From hence we learne 〈…〉 God 〈…〉 that the loue of this world and the hunting after honour and dignity preferment and promotion cause men to make shipwrack of a good conscience and draw them from obseruing the lawes of God and from resting in the knowne will of God Hereunto commeth the reproofe of Reuben who being called came not to the battel fought against the Canaanites neyther furthered the worke of God that his people had in hand but had their mindes fastened to their riches and dwelling in a fat and fruitefull soyle they set their hearts vpon the world For the diuisions of Reuben were great thoughts of heart Why abodest thou among the sheepe-folds to heare the â—leatings of thy flockes for the deuisions of Reuben were great thoughts of heart Iudg. 5 15 16. The like appeareth in the Prophesies of Haggai where the people fell to build their own houses and left the house of the Lord desolate therefore the Prophet saith Is it time for your selues to dwell in your seeled houses 〈…〉 and this house lie waste What was it that preuailed with our first Parents in the Garden to entice theÌ„ from God and to hearken to the tentations of the diuell Gen. 3 3 4. but hoping for honour and aduancement in a better condition This bayte was laide before Moses in Pharaohs Court he was tempted with dignities allured with delights prouoked with profits he had laid before him the glory of a kingdome the pleasures of the Court and the treasures of Egypt Heb. 11 24.25 26. yet he preferred the suffering of aduersity the shame of the Crosse the fellowship and communion of Saints that so he might be receiued into the bosome of the Church Thus we see that the loue of the world the things of this world drew this Sorcerer away from vpright iust dealing If honour had bene offered vnto him alone or riches alone if they had come seuerally vnto him they had bene of great force but coming ioyntly together and rushing vpon him as an armed man they are more forcible and powerfull to preuaile with him The Reasons are to be wisely waighed of Reason 1 vs to gaine our affections to imbrace the Doctrine before deliuered First the setting of the heart vpon the loue of riches is the beginning of all euils and the fountaine froÌ„ whence sundry mischiefes do proceed is auaileable to draw from all good into all euill This the Apostle vrgeth 1 Tim. 6 9 10. They that will be rich fall into tentations and snares and into many foolish and noisome lusts which drowne men in perdition and destruction for the desire of money is the roote
of the world and hunting after vaine-glory which haue receiued all their reward they can looke for no other at the hands of almighty God This property Christ obserueth to be in hypocrites Math. chap. 6 verses 2 5 16 and 23 3. They blow a Trumpet before their almes they stand and pray in the open streetes they disfigure their faces when they fast and all these ceremonies and circumstances are vsed that they may bee seene and praised of men But we must in all our works looke vnto God and know that his eye is vpon vs who seeth vs in all places and will reward vs openly To conclude we are all to take knowledge of these fruites and effects of hypocrisie that we be not ouertaken with it and on the other side let vs first seeke the glory of God reforme our owne wayes preferre the statutes of God obserue the weighty things of the Law and content our selues to be seene of God that so we may haue praise not of men but of God Thirdly it teacheth vs what to thinke of Vse 3 coniuring sorcery enchantment Sorcerers and Witches will seeme to doe all things in the name of God they vse many good words they haue the Name of God and of Iesus Christ continually in their mouthes would be thought to worke wholly by the diuine power of almighty God wherby they shamefully take his Name in vaine and notoriously deceiue such as resort and repaire vnto them and therefore wee see how God maintained his owne glory and reuenged the abuse done vnto his holy Name in the Acts chap. 19 13 16. by the example of those which tooke vpon them to coniure and cast out diuels in the Name of God and to name ouer them which had euill spirits the Name of the Lord Iesus saying We adiure you by Iesus whom Paul precheth for the man in whom the euill spirit was ran vpon them and ouercame them and preuailed against them so that they fled out of that house naked and wounded Neither let any obiect and say there is no sinne in seeking to them seeing they vse good words whereof followeth a good effect to wit recouery of health and restoring of the sicke For heerein lyeth the deep subtilty of Satan vndermining craftily to hide his purpose He knoweth that if he were knowne and his hand seene in it al men would abhorre and abiure him Therefore he vseth to assaile men disguised 1 Cor. 11 14 changeth himselfe into an Angel of light that wee may be the sooner deceiued and he the better receiued Now he can finde no fitter colour thē to make shew of the Name of God which is horribly abused and prophaned euen by such as are accounted cunning men and cunning women These the more they vse the Name of God the more wicked they are and therfore albeit they speak of God and Christ his Son teach such as come vnto them to vse good words to weare some part of Iohns Gospel to do all in the Name of Christ yet they are the instruments of the diuell prophaners of the Scriptures abusers of holy things and takers of the Name of God in vaine whom God will neuer hold guiltlesse Exod. 20 7. The diuels are not driuen out with good words he is with stood with the shield of faith Eph. 6.16 where the Scriptures are not hanged about the neck but written in the heart by the Spirit of God and the soule throughly armed with the power of them as with a spirituall sword that is able to wound the enemy Lastly we learne from hence to ioyne to Vse 4 our outward profession true sanctification inward holinesse of conuersation True profession bringeth with it true godlinesse For al such as haue this honour giuen vnto them to be the people of God and his precious inheritance must be an holy people to God as Moses teacheth Thou hast set vp the Lord this day to be thy God and the Lord hath set thee vp this day to bee a precious people vnto him that thou shouldst keepe all his Commandements to make thee high aboue all Nations in praise in name in glory c. Deut. 26 17 18 18 19. Let vs not content our selues to haue GOD in our mouthes but labour to be sincere and first of all begin to looke to our hearts He that looketh to haue good fruite of his Trees looketh to the rootes He that would haue cleere waters in the chanels looketh to the Fountaines So if wee would cleanse our wayes in Gods sight this is the right order to be obserued to begin first to cleanse the heart This Christ teacheth the Pharisies being proud hypocrites Ye make cleane the vtter side of the Cup and of the Platter but within they are full of bribery and excesse thou blinde Pharisie cleanse first the inside of the Cup and Platter that the outside of thē may be cleane also Math. 23 25 26. This duty must of euery one of vs be practised First giue vnto God the heart that made it be careful to begin the worke of repentance there take heed of all hypocrisie Luke 12 1. which may deceiue others and will deceiue our selues but cannot deceiue God Counterfet holinesse is double vngodlinesse both because it is vngodlinesse Aug in Psal 63 and also a counterfetting which God abhorreth Oh hypocrite saith one if it be a good thing to bee good indeed Chrys in Math. hom 7. what reason hast thou to appeare to bee that which thou wilt not be And if it be an euill thing to be euill indeed why wilt thou bee that which thou wouldst not seeme to be If it be a good thing to appeare good it is better to be so indeed and if it be euill to appeare to be euill it is worse to be euill indeed Wherefore eyther appeare as thou art in truth or bee in truth as thou appearest For what shall it profit thee to seeme to all others a very Saint and to bee to thy selfe nay to thy God a diuell It is much more to thy profit and comfort to bee that indeed to thy selfe Senec. epist 78. which thou wouldst seeme to be to others A wicked man counterfetting godlinesse is most vngodly the deeper his hypocrisie is the greater is his iniquity and impiety Verse 28. So Balak brought Balaam vnto the toppe of Peor that looketh toward the Wildernesse Then Balaam saide c. Hitherto of two Doctrines arising partly from the person of Balaam and partly from the person of Balak One more remaineth to be considered in the shutting vp of this Chapter from the practise of them both In all this businesse we haue seene more their pollicy then their power and how they haue behaued themselues cunningly and craftily to bring their purpose to passe Hitherto commeth Balaks sending from farre and hyring of a sorcerer to curse the people Hitherto cometh Balaams consenting and comming for lucre and loue of money
asse are heapes vpon heapes with the Iaw of an asse haue I slaine a thousand men Iudg. 15 15 16. Thus the weake are made strong and the strong weake Likewise in the dayes of Saul the Israelites were all naked and vnarmed men 1 Sam. 13.19 and were not suffered to haue either swords or speares except Saul and Ionathan yet their enemies were discomfited and smitten downe before them Reason 1 The reasons are many that may be alledged First God is with his people and if hee be with them strength power courage and victory must be with them also so that they cannot fall vnlesse God fall with them which is vnpossible As then the cause is the Lords and the people the Lords and the battell the Lords so he can arme creatures of no account euen contemptible people to scourge great mighty nations Exod. 8 6 16. His souldiers in Egypt were caterpillers and flies his armies against the Philistims were mice God is infinite in power to doe as he will and what hee will and when he will and against whom he will in comparison of whom all flesh is fraile and feeble And as he is great in might so he is present in helpe and gaineth honour not by the bow nor speare nor legges of man but he fighteth for those that be his Thus doth Moses encourage the Israelites being pursued by the Egyptians Exod. 14 14. The Lord shall fight for you therefore hold you your peace Reason 2 Secondly to gain glory to his great Name seeing his power is seene in our weakenesse When our strength is smallest then is the glory of God greatest This made the Lord say vnto Gideon Iudg. 7 2. The people that are with thee are too many for me to giue the Midianites into their hands least Israel make their vaunt against me and say Mine hand hath saued me Thus Dauid assured both of the truth of his calling and the goodnesse of his cause encountereth with Goliah and sheweth that all the people should know that the Lord saueth not with sword nor with speare for the battell is the Lords 1. Sam. 17 47. So the Apostle teacheth that God vseth few weake and simple instruments to confound such as are greater in strength moe in number wiser in knowledge higher in estimation mightier in power stouter in courage That no flesh shall reioyce in his presence but he that reioyceth should reioyce in the Lord 1. Cor. 1 19 31 Vse 1 Now let vs handle the vses of this doctrin First we conclude that the safty of the Church is onely of God and not of themselues so that flesh and blood is not to be rested and relyed vpon how great soeuer the meanes be and therefore the Prophet teacheth that the hilles of the robbers cannot helpe so that wee must relye on Gods helpe and cease from the man whose breath is in his Nostrils Esay 2 22. He that lifteth vp himselfe his minde is not vpright but the iust shall liue by his faith So than let vs cast away our vaine confidence in man whose life is so fraile that if his breath be stopped but a litle he is dead and cannot helpe himselfe or others God therefore must haue the praise and preferment aboue all creatures and be magnified aboue all the works of his hands Secondly this is a notable comfort and encouragement Vse 2 to doe constantly and cheerefully the duties of our calling notwithstanding the crosses and hinderances to the contrary For seeing it pleaseth GOD to put strength many times into those that are his to deliuer his Church by weak meanes against strong men let vs proceede with boldnesse in the workes of our profession and deale with a good conscience assuring our selues that God is not farre from vs. Whensoeuer wee heare of the wicked combining themselues conspiring together against the Church taking crafty counsell among themselues our hearts quake and tremble and we are brought oftentimes to our wits end wee are greatly perplexed and disquieted as the trees of the forrest are moued by the winde Esai 7 2 but we must consider that the victory is of GOD which casteth downe the mighty from their seat and exalteth them of low degree Thus doth Moses comfort Israel terrified and dismayed by the euil report the spyes had broght vp vpon the land Numb 14 8 9. If the Lord loue vs be will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebell not ye against the Lord neither feare yee the people of the land fâ—r they are but bread for vs their shield is departed from them but the Lord is with vs feare them not A notable staffe to stay them vp both in respect of the presence of God with them and of his departure from their enemies And that which was a stay to them must serue also to comfort and refresh vs in all discouragements to consider that we haue a sure buckler with vs but the shield is departed from our enemies They lye open to the stroke of Gods hand he wil draw out his glittering sword against them they shall finde no shield to award the blow They are in a wofull case that hauing the Lord to be their enemy and no armour of defence vppon them to helpe themselues Wherefore whensoeuer we see these enemies of God and his people multiply and increase so that they seeme as a violent streame ready to beat down all things before them let not this disturbe or disquiet vs but learne to waite vpon God who will shew himselfe a present helpe and our GOD in the time of neede This tentation that the enemies are many and that few stand for vs few haue courage for Gods truth few shew themselues in good causes doeth greatly weaken our hearts and maketh them melt away as water we straight way conclude that the enemies must needes preuaile for we are weake and few But know this O ye of little faith and of so great feare that a good cause shall neuer faile albeit there be but few and those feeble to maintaine it Ionathan relying on God 1. Sam. 1â— 6. after his calling and a manifest signe to confirme him goeth on with a noble courage and resolution saying It is not hard to the Lord to saue with many or with few The worke of God was neuer set forward by the greatest number nay the profession of God alwayes had the fewest in number yet no enemy was able to stand against them The Apostles of Christ were few in number â— Cor. 10.4 5. and the weapons of their warfare were not carnall yet were they mighty casting downe the imaginations and euery high thing that is exalted against the knowledge of GOD and bringing into captiuity euery thought to the obedience of Christ Paul hauing appealed vnto Cesar and being brought to the defence of his cause saith At my first answering no man assisted me but all forsooke me I pray
voluptuousnes and sensuality which could not be subdued by warre or witchcraft according to the receiued opinion Difficiliâ—â— esâ— voluptatem vincere 〈◊〉 dâ—â—erem It is harder to ouercome prosperity then aduersity and pleasure then sorrow Indeed we are compassed about with many tentations and the subtle serpent layeth baytes before vs of all sorts some on the right hand and other on the left hand yet none are more dangerous or deceitfull then such as come masking vnder the vizard of honour pleasure profit and preferment as we see in Dauid in Sampson in Salomon in Lot in Noah and in the Israelites in this place all which were caught with these hookes Wherfore Moses hauing already set downe what outward dangers they had ouerpassed threatning theyr ruine and working together to stop their passage into the Land of Canaan now he declareth an inward danger greater then the former arising from themselues and setled in theyr owne bowels euen theyr owne sinnes against the first second Table which had consumed them in the Wildernesse vnlesse God in mercy had bene appeased toward them at the intercession of Moses and the execution of Phinehas Such is our weaknesse in all our wayes and thus wee halt in our obedience so that our strength is to confesse our owne frailty and a step toward perfection is to acknowledge our owne imperfection Hauing therefore in the chapters going before considered the entrance into this history as also the history it selfe of Balak and Balaam let vs now heare the end and conclusion of all in this chapter wherein wee are to consider three things First the sinne of the Israelites committed against God Secondly the reconciliation and attonement whereby his wrath is pacified Thirdly the commandement and decree of God against the Midianites through whom the scandall and offence came Touching the first point deliuered in this diuision which is the sinne of the people the Spirit of God setteth downe both the circumstances and substance thereof For first it is described by the time when it was committed by the place where it was committed and by the meanes or maner how it was committed The time and place were while the Israelites rested and remained in the plaine of Moab â—t Shittim which is the two and forty mansion and the last place where they pitched their tents in the wildernes as appeareth in the three and thirty chapter of this book of Numbers ver 50 which serueth to increase the greatnesse of their sinne in that being now brought by the prouidence and mighty hand of GOD to the frontiers and confines of the land of promise they doe shamefully and shamelessely fall from him The manner and occasion of theyr sinne was in that the Moabites and Midianite brethren in euill combined together both to one purpose by Balaams counsell made theyr daughters common to entice and allure the Israelites beeing no doubt adorned with whorish attyre decked in all wanton and lasciuious manner fit to bring them to their lure and loue or rather lust and so to worke theyr ouerthrow as we see Salomon describing the harlot painteth her out in her colours and cunning that shee maybe well knowne better detested Prou. 3 4. and 6 24 25. and 7 10 11. and 9 13 14.15 Thus much of the circumstances of theyr sinne Touching the substance of theyr sinnes we are to obserue both theyr wicked facts and theyr obstinate contumacy and setled continuance in their sinne Their facts or actions are noted to be these three First bodily fornication and vncleannesse condemned in the seuenth Commandement defiling the hoast hindering true sanctification and estranging them from God who is a God of purity and holinesse and who commanded them to bee holy Secondly Idolatry which is spirituall fornication forbidden in the first Commandement which prohibiteth vs to haue to acknowledge and worship strange gods This is vtterly to renounce our faith to God the Husband of his Church to defile the marriage couenant Hosea 2 19. and to deny that true Religion into which we are entred Thirdly they coupled themselues to Baal-Peor that is to the Image of Baal which was adored and worshipped in Mount Peor Numb 23 32. where no doubt the Idoll had some Shrine or Chappell erected for his seruice â—â—cel lib. 4. 〈◊〉 1â— lâ—b 〈◊〉 vlt. in like manner as the Papists do call her the Lady of Lauretto which is worshipped in that place With this filthy and detestable Idoll they ioyned themselues and worshipped it with diuine worship and consequently renounced the worship of God being made one body with the Idolaters For when once his worship is mingled and corrupted the true God is turned into an Idoll such worship is Idolatry and abhomination in his sight for as the Prophet saith If God be God follow him if Baal bee God follow him 1 Kings 18 21. Now in setting downe these sinnes marke how the Israelites fell into them by steps and degrees If the Moabitish women had at the first tempted them to worship Baal and had said vnto theÌ„ Come let vs go serue strange gods no doubt they would haue detested and abhorred so great wickednesse But Satan is a more expert and cunning workman and his instruments are more subtle and wise in theyr generation Therefore first they call them to their feasts and banquets to eate of the meates and delicates that they had prepared and afterward they draw them to Idolatry which for the most part hath fornication a companion with it as we shall see hereafter further opened vnto vs. The next point is their obstinacy and continuance in the dregs of their sinnes ioyned with shamelesnesse and hardnesse of heart But because all stubbornnes and contumaâ—y presupposeth of necessity both reproofe and chastisement Moses setteth downe the obseruation of this course and order For first the chiefe heads of that people which fell to commit Idolatry and fornication were apprehended and executed before the going downe of the Sunne to pacifie the wrath of the Lord lest if that wickednesse had remained vnpunished the whole body of the people should be defiled Thus God declareth Acts 10 34 35. That with him is no respect of persons but as he that doth righteously is accepted of him so he that prouoketh him sinneth against his owne soule The higher the place of men is the greater is their sinne who hurt more by theyr example then by their offence Thus the chiefe in the offence are also the chiefe in the punishment After this hanging vp of the heads of this rebellion he chargeth the Iudges and Officers of the people that had kept themselues pure and vndefiled to kill al those with the sword that had sinned against the Lord which belonged to their charge and iurisdiction according to the ordinance of God and order that he had established Exod. 18 25 appointing them to bee Rulers ouer hundreds Rulers ouer fifties Rulers ouer tens Thus the wrath of God was appeased
number of all the faithfull that shall possesse the inheritance of the kingdome of heauen prepared for them before the beginning of the world He knoweth who are his 2 Tim. 2 19 because all theyr names are written in heauen Lu. 10 20. The contents and diuision of this chap. In this Chapter obserue three things First the numbring of the Israelites which were fit for warre Secondly the commandement of God touching the diuiding of the Land of Canaan among them Thirdly the numbring of the Leuites who were appointed for the sacred warfare that is to serue the Lord in the Tabernacle In the numbring of the people fit to beare armes we may see the commandement of God and the execution of the commandement The commandement is amplified by the time by the persons that were to number them and by the persons that were to bee numbred and that by their age and ability to go to warre The time of this numbring is said to be after the plague which the learned Iunius vnderstandeth of the plagues mentioned in the 14. chap. whereby God threatened to consume all of them in the Wildernesse by little and little now some and then others according to their manifold deseruings prouocations But this exposition seemeth to mee both to be forced and farre fet and from the purpose First because the Article heere prefixed hath relation rather to one certaine iudgement of God brought vpon them at one certaine time whereas that threatning was executed at diuers and sundry times by the space almost of forty yeares Secondly by the name of plague a violent death sent froÌ„ God is betokened as for example when a man dyeth suddenly being smitten by some Angel but the former commination doth not specifie any one iudgement of that sort but without any limitation doth generally denounce a consuming of them which might bee done by naturall death Lastly they to whom that threatning is directed perished not with one plague nor after one manner nor at one time but with diuers iudgements in diuers manners and at diuers times Wherefore we must rather vnderstaÌ„d in this place that plague which is mentioned in the former chapter where foure and twenty thousand dyed for their idolatry and whoredome with the daughters of Moab 1 Cor. 10. The execution of the commandement consisteth of three points being amplified by a declaration of the place where this numbring was made by a comparison of the like example verse 4 and lastly by a particular description of euery Tribe numbred and their families the Tribe of Leui excepted Where obserue that in this rehearsall and enumeration of euery Tribe there is great difference from the former numbring when they came out of Egypt which will appeare by these particular comparisons set before vs. 1. Reuben before 46500. now 43730. 2. Simeon before 59300. now 22200. 3. Gad. before 45650. now 40500. 4. Iudah before 74600. now 76500. 5. Issachar before 54400. now 64300. 6. Zebulun before 57400. now 60500. 7. Manasseh before 32200. now 52700. 8. Ephraim before 40500. now 32500. 9. Beniamin before 35400. now 45600. 10. Dan before 62700. now 64400. 11. Asher before 41500. now 53400. 12. Naphtali before 53400. now 45400. Heere is the same order obserued which we saw before obserued in all which we are to marke that many do now exceed the former account arising to many moe in this latter computation then in the former notwithstanding the many thousands that were weeded out of the hoste of GOD as noysome plants cut vp and cast into the fire and none of the Tribes continued in one stay to teach vs to make our cheefest reckoning of that place where shall be no change any more but we shall be like to the Angels that are in heauen Verse 7 9. These are the families of the Reubenites c. This is that Dathan and Abiram c. who stroue against Moses The history of these seditious persons infecting many others with the leauen of their pride and ambition and carrying them into the pit of destruction with themselues is particularly remembred before chapter 16. They were indeed famous in regard of their places and persons but they become infamous and ignominious by theyr sinne and punishment Obserue from hence Doctrine Sin maketh places peâ—sons infamoâ— That irreligion prophanenesse and impiety make men to be reprochful Of what account and estimation soeuer they are be they neuer so rich high noble renowned in the world how famous and excellent soeuer Countries and Cities be yet this is certaine that sin maketh all places and persons infamous and dishonourable and iustly and worthily powreth disgrace and contempt vpon them as it appeareth afterward in this chap. verse 61 and elsewhere Deut. chapter 29 verses 23 24 25. 1 Kings chapter 9 verses 8 9. Ier. chapter 22 verses 8 9. Wee see this farther in many examples Caine is noted and marked of God for his execrable parricide vnto all posterity Gen. 4 15. The like we might say of Ahaz of whom mention is made to his shame and dishonour that all the glory of his throne the title of a king and the honour of Maiesty is not able to hide and couer the blot and stayne of his offences and therefore the Scripture saith of him This is Ahaz 2 Chron. 28 22. Ieroboam is often saide to haue made Israel to sinne 1 Kings 15 30. Iudas that betrayed his Master is called The childe of perdition Ioh. 17 and is as it were burnt in the shoulder with the letter R and marked out for a reprobate and left vpon record to be a diuell Iohn 6 70. that al which heare of it might feare learne to hate his sinnes So doth the Apostle set downe the names of sundry others that made shipwracke of faith and of a good conscience 1. Tim. 1 15. and 2 Tim. 2 17. 2 Thess 3 14. Heb. 12 16. the prophanenesse also of Esau is remembred The reasons follow First because piety and Reason 1 religion is the honour glory of a kingdome or Commonwealth The dignity of any place is the holines of the people that are in it Mat. 2.6 compared with Mic. 5 2. So Moses telleth Israel that if they keepe the statutes of God and do them this should be their wisedome and vnderstanding in the sight of the Nations which should heare these statutes and say Surely this great Nation is a wise and vnderstanding people Deut. 4 6. So then all honour and glory standeth in yeelding obedience to Goâ— Secondly sinne is a most foule and filthy thing in the sight of God Reuelat. 3 18 and 16 15. Lam. 1 9. and therefore it is compared to an vncleane cloth spotted with the flesh Esay ch 64 verse 6. Iude verse 23. and to the blood of pollution Ezek. chap. 16 6 9 22 and to a dead carrion in a Toombe Math. 23 27 28. Thirdly sinne bringeth vs out of loue with God and consequently bringeth the hatred of
others but when we must lay downe this earthly tabernacle little or no difference will appeare The condition of all men is alike in death and Salomon saieth Eccl. chap. 9 verse 4. A liuing dogge is better then a dead Lyon We must therefore know that whatsoeuer we are we are no better then dust whether we consider the originall cause or the finall we are of the dust and we must returne againe to the dust and can carry away nothing with vs. Secondly this should instruct men of high Vse 2 places to turne vnto God to serue him with feare â—nd to reioyce before him with trembling yea to kisse the sonne lest he be angry and they perish in the way for when his wrath is kindled but a little blessed are all they that put theyr trust in him For when all must appeare before the iudgement seate of God no ensigne of honour will do vs any good Let not the rich man glory in his riches or the strong man in his strength nor the noble man in his honour but hee that glorieth let him glory in this That hee vnderstandeth and knoweth God that he is the Lord which exerciseth kindnesse iudgement and righteousnesse in the earth for in these be delighteth Ierem. chap. 9 verse 14. When a man commeth before an earthly Iudge hee respecteth not the person of the poore nor honoureth the person of the mighty for that were to doe vnrighteousnesse in iudgement but hee iudgeth his neighbour rightly Leuit. 19 15. How much more then must we assure our selues that the Iudge of all the world will do right The Prophet Dauid chosen of God to bee the Gouernour of his people professeth that he will sing mercy and iudgement Psalm 101 verse 1. Thus shall it be with God heere the vngodly often escape because no man dare attach them or meddle with them but in the end they shall not escape Euery man shall appeare without his vizard here some poore are respected for theyr rags the rich for theyr bagges the noble for theyr Escutchions the Captaines for theyr armes the mighty for theyr friends the clyents for theyr bribes thus are the eyes of men dazeled and blinded that they cannot consider euery mans cause but too much respect the person It is not so with God All the glory of man is no better then vanity like the flower of the field that fadeth away God looketh vpon the heart if we come before him with a soule washed in the blood of Christ this will keepe vs from the wrath of God Vse 3 Lastly from hence ariseth comfort to the oppressed and them of low degree that are in misery to know that God will pleade theyr cause and enter into iudgement with the mighty ones of the earth He is higher then the highest and stronger then the strongest Heere men stand in feare of them that do not stand in feare of God but God feareth not theyr faces He heareth the cry of the poore and will deliuer them Marke the end that God will make who is the King of Kings and the Lord of Lords he will call those to iudgment that heere escape the hands of men When they shall receiue for the wrong which they haue done because with him is no respect of persons Col. 3 25. 12 And they brought the captiues the prey and the spoile vnto Moses Eleazar the Priest and vnto the Congregation of the Câ—â—ldren of Israel vnto the Campes at the plaine of Moab which are by Iordan neere Iericho 13 And Moses and Eleazar the Priest and all the Congregation went foorth to meete them without the Campe. 14 And Moses was wroth with the Officers of the hoast with the Captaines ouer thousands and Captaines ouer hundreds which came from the battell 15 And Moses saide vnto them Haue ye saued all the women aliue 16 Behold these caused the children of Israel through the counsell of Balaam to commit a trespasse against the Lord as concerning Peor and there came a plague among the Congregation of the Lord. 17 Now therefore kill euery male among the children and kill euery woman that hath knowne man c. 18 But all the women children that haue not knowne a man by lying with him keepe aliue for your selues 19 And do yee abide without the Campe seuen dayes all that haue killed any person and all that haue touched any dead and purifie both your selues and your prisoners the third day and the seuenth 20 And ye shall purifie euery garment and all that is made of skinnes and all worke of Goats haire and all things made of wood 21 And Eleazar the Priest said vnto the men of warre which went to the battell This is the ordinance of the Law which the Lord commanded Moses 23 Euery thing that may abide the fire ye shal make it goe through the fire and it shall be cleane yet it shall be purified with the water of purification and all that suffereth not the fire ye shall cause to passe by the water In the words before we heard the maruellous and memorable iudgement of GOD against the Midianites who were enemies to the Church of God among whom also Balaam perished He wished to dye the death of the righteous chap. 23 10 but hee lost his life among the vnrighteous Thus they that digge a pit oftentimes fall into it themselues Psalm 7. Now in these words we haue the third and last part of the Chapter touching the yssue of things after the battell when the Captaines Souldiers returned from the battell These are of two sorts First the things that happened before they came into the Campe to the 25 verse and then what fell out when they were admitted into the Campe. Touching the things that befell the men of war before they were admitted into the hoast they are these foure First Moses chideth and checketh them because they had done the Commandement of God to halfes they had executed a part and left another part vndone like Saul that spared the fatter Sheepe and Oxen for sacrifice 1. Sam. 15. verse 21. They had saued all the women vnder a pretence of foolish pitty accounting it no honour or valour to consist in killing them but they ought to haue beene destroyed because they caused the children of Israel to commit a trespasse against the Lord and a great plague fell vpon the congregatioÌ„ of the Lord chapter 25 1. Secondly Moses commandeth that such should all be destroyed theyr eye must spare none of them but the women children that had not knowne man by carnall copulation should be reserued aliue for their vses Thirdly hee commandeth the men of warre to purifie themselues before they came into the host Lastly we see the commandement of Eleazar the Priest to purifie the siluer and gold and garments that they had gotten that such mettals as would abide the fire and not be consumed should passe through it the rest was to bee washed with water that so they might be consecrated
Wee should make diligent search of the temporall estate of our brethren but much more how they stand toward God how they do increase in the best things that we may reioyce in their standing and mourne in their decaying and thereby bee prouoked either to giue God praise glory for their continuance and perseuerance or to pray to him to open theyr eyes to see their weaknesse their standing stil or going back or leauing their first loue that so they may repent and do their first workes Reuel 2 5. Lastly it is our duty euen to aduenture our Vse 4 persons and estate for our brethren if by any means we may releeue the distressed This we see in Abraham toward Lot Gen. 14 Moses refused to be called the son of Pharaohs daughter but visited his brethren and when he saw an Egyptian offer one of them wrong Hee defended him and auenged him that was oppressed Acts 7 24. So it was with Obadiah that liued in Ahabs Court when Iezabel raised hot persecution against the prophets of God he took them and hid them and fed them in a Caue not fearing the fiercenesse of their enemies 1 Kin. 18. The like we see in Ester a notable nursing mother of the Church she went boldly to the King with this resolution If I perish I perish Ester 4. verse 16 to haue the liues of her people giuen at her request chapt 7. verse 3. Many in our dayes thinke they haue gone far in Christianity and take themselues to be notable and zealous Christians if they wish wel vnto the state of the Church or be not open enemies vnto it But it is not enough to wish the good of it except by all meanes we labor to procure it and learne to cast down all that wee haue and bee content to licke the dust of the Churches feete Many will needes be accounted to bee the friends of the Church who wil hazard neither goods nor frends nor honor neither the fauor of great men nor the credit of the world much lesse either limbe or life wheras the Apostle teacheth that this is true loue To giue our liues for the brethren 1 Iohn chapt 3. verse 16. 20 And Moses saide vnto them If ye will do this thing if yee will goe armed before the Lord to warre 21 And will go all of you armed c. vntil he haue driuen out his enemies c. 22 And the land be subdued c. 23 But if ye will not do so behold yee haue sinned against the Lord and be sure your sin will find you out 24 Build you Cities c. 25 And the children of Gad c. 26 Our little ones our wiues c. 27 But thy seruants c. Heere we haue the conclusion of the whole controuersie betweene these tribes and Moses and vnder what conditions hee assenteth vnto them that there might be no mistaking one of another The summe whereof is this If they would go vp armed before their bretheren and go forward with them vntill their enemies were cast out then they should return backe againe and be guiltlesse before the Lord and this land should be their lawfull possession if not they should be guilty of sinne before the Lord and should not bee able to escape the vengeance of God These conditions propounded by Moses are approued by the Tribes who promise that they wil leaue their wiues and children and families behinde thē and passe ouer armed for warre before the Lord to battell From hence I might handle sundry instructions that arise in Moses we see his patience in hearing and determining and therefore it is the duty of Magistrates willingly patiently to hear the people Again these two Tribes and halfe might not be discharged till they had finished the Lords worke and therefore in all good duties perseuerance is necessary and we must continue to the end as wee haue shewed chapt 7. Lastly Moses threatneth that if they sinned against the Lord they might be well assured their sin would find them out that is the punishment of sinne shall certainly fall vpon you therefore sinne and the punishment of sinne are vnseparable companions as we see in Kingdomes Cities Families Doctrine The onely cause of punnishment is sinne and particular persons that haue offended against him And hereby we may obserue that the only cause of iudgement and punishment is sin God is neuer displeased with any people or person but for their sinnes Esay 43 24. 63 10. Hos 4 1 2. This is farther confirmed in the examples of his iudgments that fell vpon men and Angelles kingdomes and States houses and persons they haue bin destroyed subuerted for sin 1 Cor. 10.8 9 10. Reason 1 The grounds hereof follow First sinne is the transgression of the law 1 Ioh. 3 4. and 5 17. so defined by the Apostle he gaue a law to al which he would haue to be kept now then when this is broken and transgressed it cannot be but he should be offended and execute punishment against those that break it Secondly God is holy yea most holy and therefore cannot but punish sin which is directly opposite to the holines of his nature The more iust and righteous a Iudge is the more he is greeued at the enormities of malefactors that he hath to deale withall so in this case God being most holy and righteous nothing can be so offensiue and displeasing vnto him as the sinnes of men which are committed against him Thirdly sin is the destruction and condemnation of the creature and bringeth the ruine of soule and body The Apostle teacheth that the wages of sin is death Rom. 6 23 it is the cause of naturall death of spirituall death of eternall death If God doe thus hate sinne that it draweth Vse 1 from him all plagues vpon vs then it giueth wicked men to vnderstand what they are in the sight of God nothing but such as displease greeue and prouoke him by their sinnes and therefore he hateth them as his enemies and setteth his face against them as the Iudge setteth himselfe against euill doers and a Prince setteth himselfe against rebels that do resist against him There cannot be a greater miserie then for a man to commit sinne because it is that which is so highly displeasing to God the procurer of his displeasure and indignation against the committers of it and therefore this pointeth and painteth out the most fearefull estate of all wicked sinners that liue yet are dead in their sinnes seeing God is such an enemy vnto them and they vnto him Some thinke the onely miserable condition to bee to liue in pouerty and neede and want of all things in reproch and contempt in famine dearth of all things in hunger and nakednesse in sickenesse and diseases howbeit these are greatly deceiued who are themselues so much the more miserable that they know not what misery is neyther wherein it consisteth Our sinnes are the true sores and