consider two things first the commandement of God without whose authority nothing is to be imposed as necessary in the Church which is that the Priests should light the lampes not one or two but all of them to giue light in the Tabernacle to signifie the light of Gods word shining in the Church which ought sincerely to be preached and published by the teachers to giue light of knowledge to all in the house of God as the Apostle declareth of himselfe that he had kept backe nothing Acts 20 20 27 but reuealed the whole counsell of God as the Priests kept not any of the lampes vnlighted but did light theÌ„ all Secondly the obedience of Aaron to the commandement he lighted the lampes that they might giue light round about the candlestick on euery side wheresoeuer the candlesticke could be seene Vpon occasion of mentioning the candlesticke we haue a description of it verse 4 by the matter of it it was made of gold and by the forme of beaten gold according to the patterne shewed to Moses in the Mount for he was a faithfull seruant in the house of God Heb. 3 2. But of this we may reade farther Exo. 25 37 40 25 26. There was but one candlesticke in the Tabernacle made by Moses because this was sufficient howbeit Salomon that built the Temple afterward made ten candlestickes whereof fiue stood at the one side fiue on the other side 2 Chron. 4 ver 7 20. because the Temple was larger and wider then the Tabernacle and therefore moe were requisite in the one then in the other The place where the Candlesticke stood was in the Sanctuary next to the most holy place or in the first Tabernacle Hebrewes chapter 9 verses 2 9. Not in the most holy place forasmuch as the High-Priest went into it once onely in the whole yeare Heb. 9 7. whereas the lampes of the Candlesticke were renued daily But let vs come to the words as they lye in order and first touching the lampes appointed to bee lighted we must consider that the Tabernacle with all things thereunto belonging was a figure of the time present vntil the time of reformation Heb. 9 9. and when the Priesthood was changed there must be also a change of the law Heb. 7 12. All things had their signification and the truth which is as the pith and substance of the ceremonies belongeth to vs as well as to the Iewes Hence it is that the lampes belonging to the candlesticke â—â—ctrine signifie vnto vs that the word is the light of the church 〈◊〉 word is â—â—amp and 〈◊〉 of the â—â—â—rch giuing light to the people as the Sun doth to the world wherby the true light of the knowledge of God of Christ our Redeemer of true righteousnesse and of saluation is kindled in the hearts of all true beleeuers Dauid is a certaine witnesse of this truth who teacheth that the commandement of the Lord is pure enlightening the eyes Psal 19 8. Thy word is a lampe vnto my feete and a light vnto my path Psal 119 105. So Salomon saith Prou. 6 23. The Commandement is a lampe and the Law is a light It is plaine therefore that the lampe lighted in the Tabernacle did figure out the word of God Hence it is that the Prophet Esay saith O house of Iacob â—â—â—y 2 5. come let vs walke in the light of the Lord and afterward he sheweth that if any speake not according to this word 〈◊〉 8 20. it is because there is no light in them Reason 1 And it cannot be otherwise because the Lord which is the author of the Scriptures is light it selfe he is called the Father of lights Iam. 1 and the Church acknowledgeth when it sate in darknes that the Lord was the light of it Mich. 7 8. The Apostle saith he only hath immortality and dwelleth in the light which no maÌ„ can approch vnto 1 Tim. 6 16. And in the beginning of Iohns Gospel Christ is called the light of men Iohn 1 4. If God then be the true light how can his word but partake of his nature and be lightsome in it selfe and bring light to vs Againe the word hath in it the effects of light it expelleth darknes and is very comfortable and therfore comfort is often called by the name of light Ps 97 11. Ester 8 16. Ps 118 27 and 43 3. Iob 30 26. Lam. 3 2. So is it with the word it driueth away spirituall darknes and it comforteth and reioyceth the heart Psal 19 8. Vse 1 This doctrine serueth to reproue the church of Rome which bring in their Torches and Tapers and Candles into the Church as the setting of them vp at burials and funerals 〈◊〉 dâ— par â—â—b 2 c. 19. to signifie that the soules of the dead are aliue a superstitious custome condemned by sundry Councels as superstitious and heathenish Moreouer they obserue continually another foolish custome to set vp wax candles Taper lights before their Images and vpon the Altar in their Churches and this they do not onely in the night but in the day at noone when the Sun shineth in his strength And lest they might seeme to wander without Scripture and to be mad without reason they pretend for themselues and their superstition the continuall burning of the lampes in the Tabernacle before the Arke of the testimony Exod. 25. Bellarmine disputing of the reliques of the Saints Bellar. lib. 2. de reliqu c. 3. et 4. noteth three ends of this practise because fire is a signe of gladnesse a signe of glory and a signe of life But all this is no better then will-worship which is condemned Mat. 15 9. Col. 2 23. of which it may be said Who required these things at your hands Es 1 12 And this obseruation in the law touching the lamps is meerly ceremoniall which had an end with the Priesthood and was honourably buried with the Synagogue and is not to be raked out of the dust and raised out of the graue againe Also it is vtterly vntrue that these lampes were lighted in the day time for they were lighted in the euening burned vntill the morning and then were put out Thus doth Ahijah tell Ieroboam and all Israel 2 Chr. 13 11. that they had the Candlesticke of gold with the lampes thereof to burne euery euening Therefore it is said in the law The high Priest shall light the lampes at euen the word is betweene the twilights meaning therby both the euening and the morning Exod. 30 8 and Aaron must cause the lampes to burne continually from the euening vnto the morning Leuit. 24 3. In the booke of Samuel in other places it appeareth that they burned all night for those that kept the watch of the Lord in the Tabernacle and in the Temple but were alwaies exstinguished in the morning when it was day 1 Sam. 3 3. Thus then we reason against them from their owne
family which was the Church of God not onely Isaac the sonne of promise in whose seede the nations of the earth should bee blessed but Ismael that was borne after the flesh that mocked his brother persecuted him that was borne after the spirit and in the end was cast out of the Church Gen. 21.9 10. Gen. 21.9.10 Gal. 4.30 Gal. 3.30 And as it was with the father so was it with the son for we see this in the children of Isaac who stroue and struggled within the wombe of their mother Gen. 25.22 and when the time of her deliuerance came she brought foorth not only Iacob Gen. 32.24 who afterward was sirnamed Israel obtaining a farre more honourable name then all the Affricani or Germanici or Asiatici among the Romanes whose praise was wholly from the earth and a blast of the mouthes of mortall man whereas he wrastled with God in Peniel and preuailed but also prophane Esau Heb. 12 16. so branded as it were in the forehead by a marke of yron by the Spirit of God who sold his birth-right for a messe of pottage For the children being not yet borne neither hauing done any good or euil that the purpose of God according to the election might stand not of workes but of him that calleth It was said vnto her Iacob haue I loued but Esau haue I hated Rom. 9.11.13 Rom. 9.11.13 Samuel was a man that feared God exceedingly and gouerned the people vprightly so that he appealed to the people and to the consciences of all men to witnesse his innocency and integrity what wrong he had done them whose oxe he had taken and whose asse he had taken or at whose hand he had receiued any bribe to blinde his eyes 1 Sam. 12.3 1 Sam. 12.3 Yet when hee was old and made his sonnes iudges ouer Israel they walked not in his wayes but turned aside after lucre they tooke bribes and peruerted iudgement 1 Sam. 8.3 1 Sam. 8.3 Dauid was a man after Gods owne heart yet he had not onely Salomon that was beloued of God 2. Sam. 13.14 and 15.16 1 Kin. 1.5 but also incestuous Amnon ambicious Absolon and trecherous Adonijah the first defiled his owne sister and wrought folly in Israel the other two rebelled against their father and sought to take away the kingdome from him The like we might say of Eli who sate vpon a seat by a post of the Temple and by his residence on his charge and daily attendance to giue answeres to the people that came vnto him gaue testimony of his godlinesse yet his sonnes were the sonnes of Belial and knew not the Lord 1 Sam. 2.12 1 Sam. 2.12 To conclude for the examples that might be brought to this purpose are infinite who was more Godly then Iosiah who remembred his creator in the dayes of his youth and reformed religion betimes in his kingdome yet his children followed not the wayes of their father but did euill in the sight of the Lord according to all that their wicked forefathers had done 2 King 23.32 37. 2 King 23. Iere. 22.18 Iere. 22.18 To all these testimonies of Scripture if we adde also the testimony of common experience of all ages and times and places and persons we may gather that all the children of the faithfull haue not beene alwayes continued vnder the covenant of God nor followed the steppes of their faithfull parents to be like vnto them Now because this is a point diligently to Reason 1 be marked of vs let vs consider the reasons whereby it may be better confirmed vnto vs. First to shew the election of God which is the highest steppe of our saluation to stand vpon the free wil and purpose of God and not vpon ordinary succession or naturall generation or any causes in our owne selues to the end that all both parents and children should confesse that such as haue receiued this power and prerogatiue to beleeue in the Name of Christ Iesus are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1.13 Ioh. 1.13 This reason is noted concerning Iacob Rom. 9.11 that the purpose of God might stand according to election not of any workes but by him that calleth this was it that made difference betweene him and his brother Secondly that the best seruants of God Reason 2 may acknowledge that they can by no means conuey to their posterity the graces of God the gifts of sanctification repentance from dead workes which themselues haue receiued from God by supernaturall meanes and not by naturall they begetting naturally children of wrath as well as other men euen sinfull children tainted and defiled with originall corruption Adam begate Seth in his owne image that is in his naturall inclination to euil Gen. 5.3 Gen. 5.3 Hence it is that Dauid acknowledgeth he was shapen in iniquity and that in sinne his mother did conceiue him Psal 51. Psal 51. So then as the corne that is purged from the chaffe and made cleane bringeth vp corne againe together with the chaffe and as the father that is circumcised begetteth children that are vncircumcised so such parents as are sanctified themselues cannot leaue to their issue any sanctifying graces which must come onely from aboue from the Father of lights Reason 3 Thirdly God hath a purpose to shew his iustice in the destruction of the stubborne and disobedient as he doth his mercy in the saluation of those that are godly and obedient This is the reason rendred by the Spirit of God that albeit the sonnes of Eli were reproued by their father yet they hearkened not vnto his voyce because the Lord would slay them 1 Sam. 2.25 â— Sam. 2.25 God is determined to glorifie himselfe and his great Name in their destruction as they resolued and setled themselues their whole liues to dishonour him to their confusion Reason 4 Lastly the children euen of faithfull and godly parents doe oftentimes want the good meanes of a godly education and therefore no maruell if their hearts not being ploughed vp doe bring forth cockle and darnell in stead of good corne For the children of God doe themselues through humane frailty and infirmity sometimes faile in the performance of this duty They cocker them and are too choice and nice ouer them they dare not offend them or speake a word against them which ouerweening and suffering of them to haue their will too much God punisheth in their children whereof we haue a worthy example in Dauid toward Adonijah who exalted himselfe against his father saying I will be king and he prepared him chariots and horsemen and fifty men to runne before him The occasion of this presumption and rebellion is noted to be thus King 1.6 His father had not displeased him at any time in saying Why hast thou done so He failed toward him more then Eli did toward his sons for he said
the reason followeth verse 11 12 13 in which God himselfe assigneth the cause why he did take vnto himselfe the Leuites to succeed in place of the first borne For vnto this time the first borne both in the priuate families in the publike assemblies of the Israelites did execute the Priests office as persons consecrated vnto God as we haue shewed and expounded Exod. 13 and 19 chapters and as we shall shew farther in this chapter Hence it is â—w the first â—ne are said be the â—ds that he saith Euery first borne is mine which is to be vnderstood not in regard of the common right of creation as sometimes the earth and all that filleth it is said to be the Lords and all the beasts of the Forrest but they are so called in another respect For the better vnderstanding whereof Things are said to be the Lords in three respects we must consider that things are said to bee the Lords in three respects First in regard of duty and seruice Thus all creatures are the Lords because he is their Creator and maker in regard whereof euery thing created oweth a duty to him as to the great Lord to whom all things visible and inuisible owe their homage as Psal 24. the Prophet saith The earth is the Lords and all that therein is and he rendreth this reason For hee hath founded the world c. Secondly all creatures are said to be the Lords also in regard of that power and authority whereby he ruleth all to which iurisdiction of his all men how wicked peruerse soeuer they be are subiect Thus Cyrus King of Persia though he knew not the Lord yet is said to be the Lords Shepheard and his annointed and to performe all his pleasure Esay 44 28 and 45 1. He did the worke of the Lord ignorantly and blindly yet God was his Lord and he his seruant in proclaiming that Ierusalem should be builded and the foundation of the Temple erected So the Prophet speaking of the world and of all things therein contained saith They continue this day according to thine ordinances for all are thy seruants Psal 119 91. as if he should say All creatures in heauen and earth continue safe and sound euen from the beginning to the present times wherein we liue and so they shall doe vnto the worlds end through thy word and appointment so that as they were created by thy word and are preserued in their estate so they are at thy commandement to do thy will euen as seruants obey their masters Thus the diuelles though they resist him and rebell against him may be saide to be his seruants because they are constrained to serue his prouidence They be farre from yeelding faithfull seruice and dutifull obedience vnto him yet they must stoope downe vnto him he hath in such sort put his hooke in their nose and his bridle in their lippes and his chaine on their hands and his fetters on their feet that they cannot start from him but they shall doe him seruice for the execution of his secret will Therefore the Prophet saith Psalme 135 verse 6. Whatsoeuer the Lord pleased that did he in heauen and in earth in the sea and in all deepe places To the same purpose the Apostle writing to the Philippians and speaking of the power of Christ Iesus who being in the forme of God thought it no robbery to be equal vnto God saith chap. 2 verse 9 10 God hath highly exalted him and giuen him a name which is aboue euery name that at the name of Iesus euery knee should bow of things in heauen things in earth and things vnder the earth and that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of GOD his Father Thus also the beasts of the Forrest are the LORDS and the cattell on a thousand Mountaines Psal 50. Not only because all creatures owe a duty vnto him but because they are gouerned by his rule ordered by his power and ruled by his prouidence Thirdly some things are saide to be the Lords in respect of a propriety and immediate right that he hath in theÌ„ being separate from the vse of man For then they become the Lords when they are alienated from men Thus tithes in the word are said to be the Lords Leuit. 27 30. All the tithes of the Land both of the seede of the ground and of the fruite of the trees is the Lords it is holy vnto the Lord. Where the last words expound the former according to the vsuall manner of the Scripture and shew in what sense tithes are the Lords because the propriety is not in man but in God onely forasmuch as that which is holy to the Lord is separate from man and from his vse and cannot bee alienated by him without sacriledge and vsurpation So in this place the Leuites are saide to be the Lords and the first borne are said to be the Lords not onely in respect of their duty to him and of his power ouer them for thus all creatures are his all people and nations of the earth are his and in these respects not onely the tithes are the Lords but the other nine parts as wel as they But they are sanctified to him and are to bee imployed in his seruice being separated from the vse of man as the rest are appointed and left to the vse of man Thus then the Lord challengeth authority to bestow the tenths of their encrease so that man could not employ them to himself without sacriledge If any of the Leuites sâ—ould be taken from the Altar sent into the wars they had prophaned Gods seruice and abused their persons to another end then GOD had ordained The like might be spoken also of the Sabbath that is the Lords day he claimeth it to his owne vse he separateth and sanctifieth it to his owne seruice The sixe other daies are ours and God giueth vs liberty to call them ours and to bestow them as ours in our owne businesse Exod. 20 9. Reuel 1 10. Such therefore as make no conscience to take the LORDS day from him and vse it as their owne are spirituall theeues and meddle with that which is not their owne If their seruants should deale in such sort with them and imploy any of the sixe daies in their owne worke and leaue their businesse vndone they would quickly complaine of the iniury Or if any of their neighbours should come into their house and take away any part of their goods we would bid them learne to know their owne and be ready to call them theeues But we deale with GOD a thousand times worse then wee would suffer other men to deale with vs. We can take the Lords day nay the Lords daies one after another and spend them about our owne profits and pleasures and vanities and yet neuer consider the wrong iniustice we offer vnto the Almighty Oh that men would lay this vnto their hearts
their kingdome replenished with good and able teachers and forasmuch as the Apostle would haue Elders chosen by election in euery Citie let all those that are Patrones of benefices and bestowers of Ecclesiasticall liuings looke out godly and learned preachers where there is want that euen small preferments in little Parishes and villages may haue Ministers of more ability then commonly they haue lest euen the blood of them that perish through the ignorance of the one and default of the other be required at their hands If the cure or Congregation be small it is by many thought to be a sufficient cause to bestow it vpon an vnsufficient person and sometimes vpon their porters or other seruants if so be they can in any reasonable or tollerable sort reade English and satisfie the Law they think no more is required at their hands and all this is practised because forsooth it is a little Parish But Christ hath shewed by his owne example that little Parishes are to bee instructed as well as great and wide Cities And if this example cannot teach vs it shall be able to condemne vs of vnfaithfulnesse and of want of mercy and compassion toward the soules of men The Lord put it into the hearts of such as are to dispose the liuings of lesser Congregations to set ouer them such Pastors as may feed them with the bread of life that is with the preaching of the Gospel of the kingdome 40 And the Lord said vnto Moses Number all the first borne of the males of the children of Israel from a moneth old and vpward and take the number of their names 41 And thou shalt take the Leuites for mee I am the Lord in stead of all the first borne among the children of Israel and the cattell of the Leuites instead of all the firstlings among the cattel of the children of Israel 42 And Moses numbred as the Lord commanded him all the first borne among the children of Israel 43 And all the first borne males by the number of names from a moneth olde and vpward of those that were numdred of them were twenty and two thousand two hundred and threescore and thirteene 44 And the Lord spake vnto Moses saying 45 Take the Leuites in stead of all the first borne among the children of Israel and the cattell of the Leuites in stead of their cattell and the Leuites shall be mine I am the Lord. 46 And for those that are to be redeemed of the two hundred threescore and thirteene of the first borne of the children of Israel which are more then the Leuites 47 Thou shalt euen take fiue shekels apeece by the polle after the shekel of the Sanctuary shalt thou take them the shekel is twenty gerahs Exod 30.13 Leuit. 27.25 and 18.16 Ezek. 45.12 48 And thou shalt giue the money wherewith the odde number of them is to be redeemed vnto Aaron and to his sonnes 49 And Moses tooke the redemption money of them that were ouer and aboue them that were redeemed by the Leuites 50 Of the first borne of the children of Israel tooke he the money a thousand three hundred and threescore and fiue shekels of the Sanctuary 51 And Moses gaue the money of them that were redeemed vnto Aaron and to his sonnes according to the word of the Lord as the Lord commanded Moses Hitherto we haue spoken of the numbring of the Tribe of Leui simply without any relation to others Now we are to speake of it comparatiuely For in this place the Leuites are compared with the first borne among the people whom God commanded to be redeedeemed by substitution of the Leuites and appointing of them in their roome This hath two parts First the enumeration it selfe comparing the persons to be redeemed with those that are to succeed them and come in their places to the 44. verse Secondly the manner of matching or equalling of them both whose number was different to wit the Leuites and the first borne by a Pecuniary redemption of those that did amount to more then the Leuites to the end of the Chapter Touching the first we are to consider these particulars first the commandement of God charging Moses to number the first borne that are males among the children of Israel the Leuites being already numbred as we haue heard in the former part of this Chapter from a moneth old and aboue and to take the number of their names and then commanding him to substitute the persons of the Leuites for his seruice and their cattell for the cattell of the first borne Secondly the obedience of Moses to this commandement all the first borne of the males being numbred amounted to the number of two and twenty thousand two hundred seuenty and three The second point is the paralleling or equalling of them both by redeeming the ouerplus of the first borne wherin also we may behold the commandement of God and execution of it by Moses The Lord commandeth the Leuites to succeed the first borne and whereas there were 273. moe of the first borne then of the Leuites he ordaineth that fiue shekels of the Sanctuary should be paid of the people for euery person that was aboue that tribe which money was to be giuen to the Priests The execution of the commmandement followeth in the three last verses wherein we may see how Moses obeyeth in them both for he tooke the redemption money of the people and gaue the money of them that were redeemed to Aaron and to his sonnes according to the word of the Lord. Out of this diuision sixe questions may be demaunded all which we wil runne ouer and briefly dispatch that we may proceed to the doctrine Obiect 1 The first question may be asked how the number of the first borne which came to 22273 surmounted the number of the Leuites which amounted to the number of 22300. For if we consider what Moses hath expressed before in the particular summes of the seuerall families mentioned in this Chapter it may seeme at the first sight that the Leuites were moe in number then the first borne exceeded them by 27. persons For the summe of the family of the Gershonites was accounted to be 7500 persons verse 22. The summe of the family of the Kohathites was accounted 8600. verse 28. Lastly the summe of the family of the Merarites was said to be 6200. The totall summe of these three particulars amounteth to 22300. whereas the first borne amounted onely to 22273. â—nswer I answere this difference is onely in shew and not in substance for in the family of the Kohathites the Priests also were comprehended and the first borne of the Leuites so that whereas the number of these amounted to three hundred the Leuites are rightly said to be two and twenty thousand verse 39. and the first borne among the Israelites to be two and twenty thousand two hundred seuenty and three Obiect 2 Secondly the question may be asked how the money commanded to be
yeeres old and vpward euen vnto fifty yeres old euery one that entreth into the seruice for the worke in the Tabernacle of the congregation 36. And those that were numbred of them by their families were two thousand seuen hundred and fifty 37. These were they that were numbred of the families of the Kohathites all that might doe seruice in the Tabernacle of the Congregation which Moses and Aaron did number according to the commandement of the Lord by the hand of Moses 38. And those that were numbred of the sons of Gershon throughout their families and by the houses of their fathers 39 From thirtie yeeres old and vpward euen vnto fifty yeres old euery one that entreth into the seruice for the worke in the Tabernacle of the congregation 40 Euen those that were numbred of them throughout their families by the houses of their fathers were two thousand and sixe hundred and thirtie 41 These are they that were numbred of the families of the sonnes of Gershon of all that might doe seruice in the Tabernacle of the Congregation whom Moses and Aaron did number according to the commandement of the Lord. 42 And those that were numbred of the families of the sonnes of Merari throughout their families by the house of their fathers 43 From thirty yeeres old and vpward euen vnto fifty yeeres old euery one that entreth into the seruice for the worke in the Tabernacle of the congregation 44 Euen those that were numbred of them after their families were three thousand and two hundred 45 These he chose that were numbred of the families of the sonnes of Merari whom Moses and Aaron numbred according to the word of the Lord by the hand of Moses 46 All those that were numbred of the Leuites whom Moses and Aaron and the chiefe of Israel numbred after their families and after the house of their fathers 47 From thirty yeeres old and vpward euen vnto fifty yeeres old euery one that came to doe the seruice of the Ministery and the seruice of the burden in the Tabernacle of the Congregation 48 Euen those that were numbred of them were eight thousand and fiue hundred and fourescore 49 According to the commandement of the Lord they were numbred by the hand of Moses euery one according to his seruice and according to his burden thus were they numbred of him as the Lord commanded Moses In the former part of the Chapter we haue spoken of the commandement of God wherwith Moses and Aaron were instructed to take the number of the Leuites now of the obedience yeelded vnto it which is answerable to the commandements A threefold commandement bringeth forth a threefold obedience So then we are to obserue that as they receiued the commandements they executed them in order as they were directed vnto them When God required three things at their hands they accounted not themselues discharged by performing one of them and leauing the other two nor by performing two of them and leauing the third vndone as if the doing of part should beare out the neglect of the other part but three they receiued and three they executed Their obedience therefore was perfect and entire A point worthy of our imitation an example that should be put in practise of vs. We must shew our selues to be his children by our obedience forasmuch as his seruants we are to whom we obey Besides in the numbring of these families they did not follow their owne humours to doe that last which they were commanded to doe first or first which they were appointed to doe last but without all shew of innouation or desire of Soueraignty or note of partiality or suspicion of vaine-glory or contempt of any family they obserued the course and order precisely which God charged them to obserue He willed them to number the family of the Kohathites first then the Gershonites and last of all the Merarites Thus then do they testifie their obedience for they number them all and they number first the Kohathites secondly the Gershonites and thirdly the Merarites This is done two wayes first particularly then generally Particularly touching the Kohathites he setteth downe the lawfull age of all that were to bee numbred from 30 yeeres old and vpward vnto 50. yeeres old Secondly the summe of the family which amounted to 2750. 2750. persons ver 36. Thirdly the end of this numbring that they might doe seruice in the Tabernacle of the Congregation ver 37. The second family is of the Gershonites of whom we are to obserue 1. the lawfull age of them 2. 2630. the iust number of them 3. the end of numbring of them as we did in the former The last family is of the Merarites first he sheweth at what age they were numbred 2. to what summe they amounted and 3. the end of their numbring 3200. And this is the particular summe of them the totall summe of all the families put together 8580. is handled in the last part of the Chapter Where also marke the age of all that were brought within the compasse of this numbring to wit all from thirty yeere old to fifty fit to do seruice in the Tabernacle Secondly the maner of the performance of their obedience ver 49. according to the commandement of the Lord. Before the doctrine of this place commeth to be handled Question certaine questions arising out of the words are first to be answered First it may be asked how so many could be emploied in the Ministery I answer Answer not all ministred at one time but in their courses and turnes as we may see how Dauid afterward did distribute them and so diuide their labours according to their families 1 Chron. 24 1. and in the new Testament we reade that Zachary the Priest was of the course Abia Luke 1.5 Againe it may be demanded whether all these that are here numbred serued in the Tabernacle or not Are we to thinke that all could be fit for the Lords seruice or that who so would might be consecrated and that none of all these or of their children were kept from the altar I answere Answer as before they had their courses and seuerall offices some for burden some for sacrifices and such as were sufficient for teaching taught the people and when vnlearned Leuites occupied the chaire of Moses God stirâ—ed vp Prophets extraordinarily to whom the people resorted 2 King 4.23 But touching Gods ordinance we see he would haue his Church richly furnished and plentifully prouided of able teachers that all might be instructed and that none should be ignorant of his wayes â—â—estion Thirdly how doth this stand with the commandement of God in the first Chapter There he chargeth Moses that he should not number the Tribe of Leui chap. 1.49 Heere he is appointed to number them Hath God now changed his minde and altered his purpose to command that which before he forbad I answere â—â—â—wer the meaning is to be taken out of the words
reckoning He that thinketh he can make sufficient amends to men that there shall be no farther enquiry into the matter reckoneth without his host and therefore must reckon once againe Hence it is that the Apostle saith 1. Thess 4 6. Let no man goe beyond and defraud his brother in any matter because the Lord is an auenger of all such We must know that God hath to do with it and will punish seuerely for the breach of his law There are many sorts of coniunctions whereby mankind is coupled combined one to another as the coniunction of consanguinity of affinity of amity of city of country of humanity some haue more of these bands linked together all haue some of them to vnite them in one and thereby as it were to binde them to the peace to their good behauiour that they should abstaine from all violent and fraudulent conueyances one from another Among all knots that serue to linke vs and locke vs together as friends which are as our owne soule none is greater or faster then that coniunction which we haue with Christ our head and which the members of his body haue one with another whereby it commeth to passe that we are al made in himselfe of twaine one new man Eph. 2 15. and euery man of vs members one of another Rom. 12 5. This spirituall coniunction is more effectuall to procure the mutuall good of the parties conioyned then either that which is naturall or that which is ciuill Neuerthelesse we must do no wrong to any man God hath made vs keepers of the body of the substance of the dignity of the honour and of the good name of our brethren if they be men and bee alied vnto vs no other way but by the commō band of humanity we must do them no iniury although they be our vtter enemies If wee haue farther bands to chaine vs together it is so much the greater sinne if wee breake those cords and will not suffer our selues to be tied with them And marke the reason that the Apostle vrgeth he doth not say If we doe any way defraud them or circumuent them the Iudge shall iudge it or the Magistrate shall punish it but God is the auenger of all such dealings and will not suffer them to escape The like threatning we reade in Moses Exod. 22 22 23 24. If the oppressed cry God will heare their cry so that they shall be deliuered and their oppressors punished If we could suffer this consideration to enter into our hearts that though all should acquit vs or no man durst lay hold vpon vs yet God himselfe will take their cause and quarrell into his hands execute sentence vpon their enemies it would be an effectual argument to moue vs to make conscience of all sinnes euen of such as immediately and directly do concerne men and not onely of such as concerne God and his worship If we were assured that the iniuries which we do vnto others should be answered before the Magistrate and we stand at the bar to plead guilty or not guilty we would be afraid to deale hardly with them or to shew any indignities toward them How much more then ought we to tremble and to quake euery ioynt of vs to consider that the time of vengeance shall come when we must appeare before the throne and tribunall seate of Iesus Christ our Lord to receiue according to the workes that we haue done in this flesh Foure crying sins mentioned in the Scriptures Sundry of the ancient haue obserued foure crying sinnes mentioned in the Scriptures the which albeit they goe away many times vnpunished in the world yet vengeance will not suffer such to liue but God findeth them out in their sinnes as the crying of blood the lust of the Sodomites the noise of the oppressed and the hire of the labourers these are often passed ouer with silence and tollerated among men but they sound shrilly in the eares of God ascend vp to his iudgement seat Albeit there be no man to accuse them that commit these sinnes yet without farther processe or enditement they suffer them not to rest but summon them to his barre and call without ceasing for iudgement against them The first is wilfull murther and shedding of innocent blood for when Abel the righteous was slaine Gen. 4 11. the Scripture saith The voice of thy brothers blood crieth vnto me from the ground whereby is signified that the godly though secretly and seditiously slaine of the vngodly patiently bearing the iniuries offered them without murmuring and complaining yet after death when their mouthes seeme to bee stopped and their tongues tied ceasse not to accuse their murtherers as guilty before God and to lift vp their voices out of the earth to call downe vengeance against them The Prophet saith Psal 116 15. The death of the Saints is precious in the sight of the Lord and Psal 72 12 14. He shall deliuer the needy when he cryeth the poore also and him that hath no helper he shall redeeme their soule from deceit and violence and precious shall their blood be in his sight So likewise the soules of them that were slaine for the word of God and for the testimony which they held Reuel 6 10. cry with a loud voice O Lord holy and true doest thou not iudge auenge our blood on them that dwell on the earth This ought to minister contentment vnto them and to teach them patience forasmuch as God hath a care of them and a tender respect vnto them He numbreth the haires of their head Math. 10. He gathereth their teares in a bottell Psalm 56 8. He heareth their sighes Psal 69 33. He telleth their steps and ordereth their goings Psal 56. He vnderstandeth their complaints Psal 145. He hearkneth to their praiers Psal 34 6. and he keepeth all their bones The second crying sinne is lust and vncleannesse of which the Lord speaketh Gen. 18 20 21. Because the cry of Sodome and Gomorrah is great and because their sinne is very greeuous I will goe downe now and see whether they haue done altogether according to the cry of it which is come vnto me and if not I will know True it is those Cities were culpable of sundry sinnes as Ezek. 16 49. Pride fulnesse of bread abundance of idlenesse and contempt of the poore howbeit when the Lord saith their sinne is very greeuous he pointeth out this outragious and accursed sinne which the pure God abhorreth as a fruite of impurity See heere the difference betweene the Spirit of God and the spirit of the diuell Such as are filthy liuers and possessed with the spirit of vncleannesse doe account fornication and adultery to be tricks of youth and sports of pleasure whereas God maketh them in his word to be sinnes that lift vp their voices cry vnto him for vengeance When Pharaoh King of Egypt had taken away Sarah Abrahams wife Gen 12. ◠The
that no man can accuse them or witnesse against them or any way suspect them yet notwithstanding God will finde them out and arraigne them at the barre of his iudgment seate This we shall see proued vnto vs from the beginning When Adam had sinned he called him conuinced him pronounced sentence against him and caused it to bee executed Genesis chap. 3.9 We see this in the murther of Abel committed by his naturall or rather vnnaturall brother the which albeit it were done out of the sight of man so that he presumed to deny it and conceale it yet he calleth him to a reckoning for it What hast thou done the voyce of thy brothers blood cryeth vnto me from the ground Gen. 4.10 Dauids secret whoredome and shedding of innocent blood were committed closely yet they were discryed and discouered by God 2 Sam. 12.12 Thou hast done it secretly but I will doe this thing before all Israel and before the Sunne So the secret idolatry of the Iewes is shewed to the Prophet Ezekiel chap. 8.6 Son of man seest thou what they do euen the great abominations that the house of Israel committeth heere that I should goe farre from my Sanctuary but turne thee yet again and thou shalt see greater abominations When the wise men that were come out of the East began to enquire after the king of the Iewes that was new born Herod being troubled at this news and fearing the losse of his kingdome sent them to Ierusalem to seeke him and willed them when once they had found him to come and bring him word that he might goe and worship him Matth. 2.8 but God warneth the wise men that he sought to kill him he hid the secrets of his heart but God can reueale them no man could discerne what he meant howbeit God law into him and his counsels well enough Whereby we see that sinnes hidden from the face of men and neglected by them are found out and to be accounted for before God forasmuch as all secret things shall bee brought to iudgement whether they be good or euill Reason 1 And as by the mouth of two or three witnesses euery word must be established 2. Cor. 13.1 so by the force of two or three reasons shall this doctrine be confirmed First it is vnpossible that any thing in heauen or earth should hide vs or our workes from the knowledge of the Lord our God There is neither darkenesse of the night nor secresie of place nor cunning deuises and fetches of politicke men can helpe vs or conceale vs. This the Prophet teacheth Psal 139.9 10 11. Whither shall I goe from thy spirit or whither shall I fly from thy presence if I ascend vp into heauen thou art there if I make my bed in hell behold thou art there If I take the wings of the morning and dwell in the vttermost parts of the sea euen there shall thy hand lead me and thy right hand shall hold me If I say Surely the darknesse shall couer mee euen the night shall be a light about me c. There is nothing can hinder his sight Reason 2 Secondly it is the office of God and an essential property attributed vnto him to be the searcher of hearts When men before the flood had corrupted themselues their works and the earth it selfe vpon which they went and walked it is said God saw that the wickednesse of man was great in the earth and that euery imagination of the thoughts of his heart was onely euill continually Gen. 6.5 This is it which Dauâ—d layeth before his sonne Salomon 1 Chron. 28.9 The Lord searcheth all hearts and vnderstandeth all the imaginations of thoughts This also the Prophet Ieremy setteth downe chap. 17.10 I the Lord search the hart I try the reines euen to giue euery man according to his wayes and according to the fruit of his doing The Scripture is full of such testimonies 2 Sam. 16.7 Psal 7.10 and 26.2 and 139.13 Ierem. 11.20 and 20.12 This is an attribute proper vnto God Thirdly the most deepe and hidden things Reason 3 that mans eye cannot search into are notwithstanding knowne vnto God When no man with all his cunning can diue or delue so deep as into the darke corners of the earth yet the eye of God pierceth into them as Pro. 15.11 Hell and destruction are before the Lord how much more then the hearts of the children of men Who can pierce so farre as to looke into the heauens or who can behold the things laid vp in the center of the earth who can discend into the bottome of the sea to descouer the treasures that are hidden in the waters or what man knoweth the things of a man 1 Cor. 2 1â— saue the spirit of man that is within him so the things of God knoweth no man but the spirit of God He is able to make all darkenesse to be light and all secret things to be open and manifest to the world Fourthly can any thing bee hidden from Reason 4 him of whom they had their being of whom they were created of whom they haue whatsoeuer is in them is not the worke knowne to the workeman the art to the artificer and the pot to the potter He seeth not only neere but a farre off he knoweth our downe sitting and our vprising he vnderstandeth our thoughts that we conceale from others he is acquainted with all our wayes our substance is not hid from him he couered vs in our mothers wombe Heereupon the Prophet saith Psal 94.9 He that planted the eare shall he not heare he that formed the eye shall he not see he that teacheth man knowledge shall he not know the Lord knoweth the thoughts of man that they are vanity Seeing then God giueth life and being to euery creature and that they haue receiued breath and motion from him we may conclude that the most secret things committed in the most secret corners of the world are well knowne to God and cannot be hidden from him This principle being strongly confirmed Vse 1 and so carrying authority to our conscienâ—es let vs see what vses may be made of it First seeing our secrets are not secrets with God and our counsels are not counsels to him let vs be perswaded of this most certaine trueth and haue it written in our hearts that all men in this world their hearts their thoughts their dealings their desires their delights their words their actions and all things belonging vnto them are perfectly known vnto the Lord according to the saying of the Apostle Hebrewes chapter 4. verse 14. There is not any creature that is not manifest in his sight but all things are naked and opened vnto the eyes of him with whom we haue to doe It is true indeed if men were asked whether they beleeue that GOD is present euery where to behold all things that we doe they would freely frankly confesse it with their mouths be ready to seal vnto it with their tongues It
had numbred the people after God sent him this word and offered him the choise of famine or sword or pestilence he saide I am in a wonderfull streight let vs now fall into the haÌ„d of the Lord for his mercies are great and let mee not fall into the hand of man Who had not rather receiue punishment at his fathers hands of whose loue he is assured then to bee punished with the strokes of an enemy that loueth him not but hateth him to the death Men are proud and cruell fierce ambitious but God is full of compassion and his mercy endureth for euer he knoweth whereof we were made Psal 103.14 Psalme 78 39 he remembreth that we are but dust hee considereth that we are mortall yea a winde that passeth and commeth not againe He will not suffer vs to bee tempted aboue that wee are able to beare Hitherto the Lord hath visited vs with his mercifull and gentle corrections famines sicknesses and strange diseases Let vs behold his gracious dealing toward vs and profit by these fatherly admonitions for if he should deliuer vs into the hands of barbarous and beastly enemies we should soone discerne the difference betweene the louing chasticements of a father and the bloody strokes of an enemy 22 Then they departed from Kadesh and the childreÌ„ of Israel euen al the congregation came vnto Mount Hor. 23 And the Lord spake vnto Moses and Aaron in Mount Hor neere the border of the land of Edom saying 24 Aaron shall be gathered vnto his people for he shall not enter into the Land which I haue giuen vnto the children of Israel because yee rebelled against my commandements at the waters of strife 25 Take Aaron and Eleazar his sonne and charge them to come vnto this Mount 26 And cause Aaron to strip off his garments and thou shalt put them vpon Eleazar his sonne then Aaron shall be gathered vnto his Fathers and shall dye there 27 And Moses did as the Lord had commanded for they went vp vnto Mount Hor in the sight of all the congregation 28 And Moses caused Aaron to strip off his garments and he put them vpon Eleazar his son and Aaron dyed there in the toppe of the Mount So Moses and Eleazar came downe from off that Mount 29 And when all the Congregation saw that Aaron was dead all the house of Israel wept for Aaron thirty dayes Hitherto of the Ambassage of Moses to the King of Edom These words containe the third and last part of the Chapter to wit the death of Aaron after the people were remooued from the borders of the Edomites For albeit the King did so vnkindly deny them any passage yet Moses and the Israelites doe not oppose themselues against them or attempt to breake through by force of Armes multitude of men and dint of sword but passe by their borders peaceably and fetch a compasse about their land True it is those enuious Edomites were worthy to perish and to be vtterly destroyed for their inhumanity yet because the time was not yet come wherein the Lord had prophesied and promised that the elder should serue the yonger Gen. 25 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth Rom. 12 19. Now in these verses we see how God beginneth to execute the former threatning against Moses and Aaron For heere wee are to consider three things First the death of Aaron Secondly the succession of his sonne Thirdly the mourning of the people The father dieth the son succeedeth the people lamenteth the death of the high Priest If Aaron had dyed without any prediction and foretelling of his death all men might haue thought it had fallen out at aduentures and ascribed it wholy to the decaying of strength wasting of nature but being reuealed to Aaron himselfe and manifested to the whole Congregation both the time when and the place where he should die it appeareth that his daies were numbred and his yeeres limited which hee could not passe As then God had determined the death of Aaron and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him Deut. 34 4 5. the other concerning Moses is reserued vnto his time appointed of God In this place God commanded both of them what to doe euen to ascend vp to the Mountaine and sheweth that Aaron shall die there for his disobedience whose garments must be pulled off and put vpon Eleazar lest by touching of the dead the holy garments should be defiled After this commandement followeth their obedience agreeable to the same they come vp to the Mountain Aaron is stripped Eleazar is cloathed with them Aaron without feare of death or longer desire of life or prayer for life departeth in peace according to the word of God he is gathered to his Fathers Moses and Eleazar descend from the Mountaine Moses Eleazar and the people mourne for Aaron thirty daies Verse 23 24. And the Lord spake vnto Moses and Aaron We see heere according to the former threatning pronounced by the mouth of God verse 12. that Aaron cometh not into the land of Promise but dieth in Mount Hor. We learne heereby Doctriâ— God-thrâ—nings are 〈◊〉 compâ—â—â—â— that the threatnings of God are accomplished Howsoeuer his iudgments are many times deferred and his punnishments prolonged because hee is patient toward vs and would haue no man to perish but would haue all persons come vnto repentance yet in the end all his threatnings shall be verified and fulfilled in their times and seasons Consider this truth in our first parents Ge. 2 17. â— 3 7. God threatned them that if they did eate the forbidden fruite they should die the death we see the effect in them and all their posterity throughout al times and generations Behold other threatnings of God wee shall alwayes reade the execution after the denunciation So when God by the Ministery of Noah a Preacher of righteousnesse 2 Peter 2â— had threatned to destroy the whole world if in an hundred and twenty yeeres they repented not wee see how he brought in the flood vpon the world of the vngodly swept them away from the face of the earth which they had corrupted with their cruell and vncleane conuersation This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua The man is cursed before the Lord Ioshua 6â— that ryseth vp and buildeth the City Iericho he shall lay the foundation thereof in his eldest sonne and in his yongest sonne shall he set vp the gates of it meaning therby that whosoeuer should attempt to builde this City he should pay for it deerely because what time hee layeth the foundation of the wals his eldest sonne shall dye and when hee setteth vp the gates and hath finished it his yongest sonne shall dye When this threatning seemed quite forgotten and consumed with the rust of time God doeth bring it to passe as we
to ouersee their manners to redresse their disorders and to teach and instruct them in the wayes of godlinesse To these Salomon speaketh Pro. 27 23 24. Bee diligent to know the state of thy flocks and looke well to thy heards For riches are not for euer and doth the Crowne endure to euery generation When the Sheepheard is gone frō the Lambes the wolfe watcheth to take his prey The husbandman sowed good seed in his field but while he slept his enemy came and sowed tares among the wheate Mat. 13 25. The diuell watcheth all occasions and maketh his vse of all aduantages to deceiue and seduce and therefore we must take heed we giue him no occasions Moses was absent from the people but forty dayes and what a change found he among them at his returne how deepely had they plunged themselues into idolatry and how had they corrupted the worshippe of God and were departed from him Such is the corruption of nature and prophanenes of the heart to euill continually Gen. 6 5 that they which are vnder vs are ready to fall into euill euen while wee are with them and haue them in a manner before our eyes much more when we are absent from them as Moses speaketh of the people Behold while I am yet aliue with you this day yee haue beene rebellious against the Lord and how much more after my death Deuteronomy chapter thirty one verse 27 Let vs take heed of long and vnnecessary absence from our priuate charges as wel as they ought that haue publike charges lest while by our absence wee prouide for their bodies we do not destroy their soules for want of our presence I will conclude this point with the words of Salomon Prou. 27 8. As a bird that wandreth from her nest so is a man that wandreth from his place Verse 10. And the earth opened her mouth and swallowed them vp together with Korah when that company dyed what time the fire deuoured c In the description of the Tribe of Reuben he fingleth out Dathan and Abiram as arch-conspirators against Moses the lawfull Magistrate set ouer the people they opposed themselues against authority and therefore perish As they withstood Aaron wee haue spoken before Numb chapter sixteene now consider theyr facte as they rebelliously stroue against Moses and in him against the Lord. Doctrine It is a fearfull sinne to withstand gouernment and authority We learne heereby that it is a fearefull and greeuous sinne to set our selues against lawful gouernment and authority which God hath set ouer vs. This is a most wicked and vngodly worke and the Scripture condemneth it in euery place Hos 8 3 4. Roman 13 1. 2. Pet. 2 10. Iude verse 8. The continuall practise of all the godly throughout the olde and new Testament tend to the contrary to commend to vs obedience for conscience sake and to reproue and condemne all resistance opposition as a worke of the flesh for they euermore submitted thēselues to those that were Magistrates Christ Iesus the Lord of all was not bound to Caesar in any sort whether wee consider him as God or as man Not as he was God Caesar was subiect vnto him and owed to him homage and obedience for as Dauid in spirit called him Lord Mat. 22 43 so might Cesar also and all Princes and Potentates in the world Not as he was man because he was of the blood royall of the seed of Dauid and the right heyre to the kingdome whereas Cesar had no other right but what he got by the sword and therefore he ought to haue receyued not to haue payde tribute yet because he would giue good example to others not offence to any Math. 17 27 he gaue to the receyuers for himselfe and for Peter a Stater which is thought to amount to halfe an ounce of siluer in value two shillings six pence after fiue shillings the ounce And as he taught them by his practise so likewise hee did by words to giue vnto Cesar the things which are Cesars Mat. 22 21. So did Paul for the tryall of the truth and the iustice of his cause appeale vnto Cesar from the high Priests who were carried with rage and enuy against him Acts 25 11. Psalm 18 43 44. Reason 1 The grounds heereof are euident First because publike authority is Gods ordinance euery soule ought to be subiect vnto it because it is of God Rom. 13 1 2. and whosoeuer resisteth it resisteth God himselfe The people of Israel were reiected of God for resisting the manner of gouernment that God had appointed when he set Iudges ouer them and they would needs haue a king to iudge them like all the Nations 1 Sam. 8 5 much more then shall they bee reiected of God that resist gouernment it selfe and be accounted foule fearefull sinners before him Reason 2 Secondly because the opposition against gouernment and the denying and withstanding of it must needs bring all confusion that may be so that nothing can be in peace and quietnesse It is saide and often repeated in the booke of Iudges that euery man did what he list because they had no gouernment Iudg. 18 1 and 17 6 and 21 25. God is the God of order not of confusion and therefore he alloweth of Magistrates because he would haue order among men Take away a Generall out of the field and expose the whole army to rout what followeth but the destruction and carnage of the whole host Take away the Pilot out of the Ship it is the ready way to perish the Ship so if you take away the Magistrate which is as the Chieftaine of the army and as the Master of the Shippe we shall liue a life more sauage and vnreasonable then the vnreasonable beasts leade the great ones would deuoure the lesse the rich the poore the strong ones them that are weake nothing would appeare but a miserable face of hauocke and confusion Before we proceed to the vses Obiect it is necessary to remoue an obiection For to resist gouernment may not be so fearefull a sinne forasmuch as sometimes it is said to be of God as the Scripture speaking of the apostacy of the ten Tribes from the house of Dauid saith that the Lord would giue them to Ieroboam and rent the kingdome from the house of Dauid 1 Ki. 13 31 and chap. 12 15 this was done from the Lord and verse 24 the other Tribes are commanded not to go vp to fight against Ieroboam and his followers for this saith the Lord is from me How then can the rebellion of the ten Tribes be a fearefull sinne seeing it was from the Lord. Answer Answer To cleere this point we must vnderstand that Gods appointment of Ieroboam to bee King and the renting off the house of Salomon doth not iustifie the acte of this people that it was not sin in them for this came to passe by the decree of God yet the people are not iustified in giuing him
purchase it The Prophet teacheth that the people are destroied for want of knowledge Hos 4 6 thereby depriue themselues of the means of saluation Vse 3 Lastly we should learne to eschew auoid Idolatry in the very beginning before by custome and continuance it be encreased If we once entertaine it with the least liking and approbation we shall neuer or hardly reclaime our selues till we fill vp the measure of it The Apostle exhorteth vs to abstaine from all appearance of euill 1 Thess 5 22. And Iude admonisheth vs to hate the garment spotted with the flesh verse 23. We must hate therefore as well the occasions and appurtenances of Idolatry as Idolatry it selfe as those things which bring much dishonour to God and much hurt vnto our owne soules Obiection But some peraduenture will say What need all these things or what cause is there of so many words touching Idolatry the remnants therof all this might well enough be spared and passed ouer forasmuch as heere are none of vs that are Idolaters and if any haue beene so that is forgotten and forgiuen long agoe I answer Answ it is not to be denyed but confessed that we liue in a reformed Church wherein Idolatry is swept away and yet many do in this point much deceiue themselues and are like the Pharisies that iustified themselues For if we would examine our selues by the strict rule of the word of God what Idolatry is and what it is not then certainely it will manifestly appeare that in the Church of England there are Idolaters yea notable Idolaters to bee found The Law is plaine and do we not reade what God saith Exodus 20 verse 4 Thou shalt not make to thy selfe any grauen Image neither the similitude of any thing thou shalt not bow downe to thē nor serue them If these were asked of this Commandement they would be ready to answer with the young man in the Gospel All these things haue I kept from my youth Matth. 19 20. For we thinke commonly that vnlesse we be popish Idolaters to fall down before an Idoll worship it we be no Idolaters at all But heereby we shew that we doe not vnderstand the Law of God neyther the rules of interpretation For as murther consisteth not onely in taking away life but in hatred also and reuenge as the Apostle Iohn testifieth Whosoeuer hateth his brother is a murtherer and yee know that no murtherer hath eternall life abiding in him 1 Iohn chapter 3 verse 15. Matth. chapter 5 verse 22 and as adultery consisteth not onely in the outward acte but also in the inward and secret lustes of the heart so may there be Idolaters that do not fall downe and worshippe an Idoll and there is an Idolatry in the heart as well as in the practise The Apostle Paul in the second Epistle to the Corinthians chapter 4 verse 4 calleth the diuell The god of this world and yet there are none in the Church that worshippe the diuell in any outward or visible shape but they hate the thought of it no lesse then the deed How then is it that many or that any make him their god but that they beleeue in him obey him and trust more in him then they do in almighty God Whereupon he concludeth that they are no better then worshippers of the diuell howsoeuer not in outward fashion yet in the inward affection So if we would examine our owne hearts and spirits by this law which is spirituall we shall finde our selues to be grosse Idolaters many wayes Many worship theyr wealth and make theyr riches theyr god and set it vp as an Idoll in theyr hearts and this is one relique of Idolatry These are they that thinke gaine to be godlinesse 1 Tim. 6 5. and are grosse Idolaters in theyr hearts howsoeuer they neuer worshipped any visible Image Againe there are some that worship GOD with theyr bellies Phil. 3 19 such are the drunkards gluttonous persons howsoeuer otherwise they hate an Image yet are they notable Idolaters in theyr hearts There are also Idolaters of other sorts and other reliques of Idolatry some haue made theyr pleasure theyr god this is the common sinne of great men and these worshippe and serue theyr owne delights and pastimes loue them more then the Lord. Now whatsoeuer a man loueth better then GOD that same he maketh to bee his God Many such there are among vs who albeit they abhorre the open worshipping of Images yet in theyr hearts they reteyne the dregs of Idolatry and are indeed notable Idolaters And if wee would make diligent tryall of our selues and search into the secret corners of our harts by the cleere light of the word as with a candle we should finde our places persons and times to be full of Idolatry forasmuch as the most part haue preferred theyr pride theyr couetousnesse theyr lustes before God himselfe and therefore these are Idolaters haue ioyned themselues to Idols And concerning those that haue liued heeretofore in Idolatry and thinke that now they haue forsaken it therefore shall do well enough let them take heed they do not deceyue themselues For a man may leaue sinne and yet not repent for it A man may ceasse from the practise of it and yet not hate it neyther turne vnto God And doubtlesse if these men can yet laugh heartily at theyr former practises and make a iest and sport in telling what they haue done before an abhominable Idoll they may iustly suspect that they remaine filthy Idolaters still and if occasion were presented vnto them againe they would fall afresh to theyr former Idolatry as the dogge to his vomite I say therefore vnto such that without vnfeyned repentance there is no saluation but as they liued in Idolatry so they shall dye Idolaters and be condemned with Idolaters eternally Reuel 21. verse 8. CHAP. XXXIII 1 THese are the iournies of the Children of Israel which went foorth out of the Land of Egipt with their armies vnder the hand of Moses and Aaron 2 And Moses wrote their goings out according to their iournies by the commandement of the Lord and these are their iournies according to their goings out 3 And they departed from Rameses in the first Moneth on the 15 day of the first Moneth on the morrow after the Passeouer the Children of Israel went out with an high hand in the sight of all the Egiptians 4 For the Egiptians buried all their first borne which the Lord had smitten among them vpon their gods also the Lord executed iudgements 5 And the children of Israel remoued from Rameses and pitched in Succoth 6 And from Succoth c. AFter the inheritāce was giuen to the two Tribes the halfe on this side Iordan Moses describeth by the commandement of the Lord the places of their abode in the Wildernesse their seuerall mansions where they pitched their Tents vntil they entred into the Land of promise In this Chapter consider
51. but amongst these there was not a man of them whom Moses Aaron the Priest numbred when they numbred the children of Israel in the wildernesse of Sinai for the Lord had sayde of them They shal surely dye in the wildernes and there was not left a man of them saue Caleb the Sonne of Iephuneh add Ioshua the Sonne of Nun Verse 64.45 This muster being taken Moses as his last enterprize appointed out of them twelue thousand to be chosen out to inuade the Cities of Midian Numb 31 5. who together with the Moabites had practised with Balaam to curse Israel Deut. 23 4 5. and to allure them from the worship of the true God to the seruice of Baal-Peor to the rest of their beastly idolatry ouer which Companies Moses gaue the chiefe charge to Phinehas who slew the fiue Princes of the Midianites who were or had lately bene the vassals of Sehon king of the Amorites Numb 31.8 as appeareth in Ioshua chap. 13 21. Thus hauing subdued all their enemies on this side Iordan and none of them being able to stand before them Moses is commanded by God before his death which followed immediately after to charge the Israelites to bound out the land so soone as they were come into it Numb 24 2. and 35 2 and to assigne to the Leuites certaine cities taken out of the inheritance of their possession that there might be no diuision nor contention among them when once they were passed Iordan which haply otherwise might haue disturbed and disquieted them This is the historicall part of this Booke which hath entermingled with it many and sundrie ceremonies of the Leuiticall Law as touching their Fasts and Feasts the yeare of Iubile their feasts of Trumpets and Tabernacles as also of the Passeouer and Pentecost a few chapters whereof I published certaine yeares past which I haue now reviewed and added the interpretation of the whole Booke from the beginning to the ending which I presume to offer vnto your Worships as a testimony of my loue and duty toward you The Iewes in the Gospel commend the Centurion and make it a motiue to perswade Christ our Sauiour to heale his seruant that was deere vnto him being sicke and ready to dye because hee loued their Nation and had built them a Synagogue Luke 7 5 4. So I may truly affirme of you that you loue our nation and are true friends of the church loue the preachers of the Gospel which is so much the more worthy praise and commendation as there are few in these euill dayes especially of your ranke and calling that affect eyther the one or the other It is a true saying as proceeding from the mouth of the author of all truth Them that honor me I will honor they that despise me shal be lightly esteemed 1 Sam. 2 30. It is the cheefest honor that we can receiue in this world to honour the Lord which is the beginning of that honor which shall neuer decay whereas all other without this is vaine and vncertaine And albeit I confesse you neede not any helpe or furtherance from mee in the race of godlinesse wherein you runne neither is my weaknesse able to affoord any thing that way yet I am so farre from being discoraged hereby to presse into your presence that I acknowledge it as a speciall reason to induce me to this because I offer the same to you that are able to iudge whose learning and sufficiency that way all men know perfectly that know your person in that both of you are well exercised in the Scriptures and in the doctrine which is according to godlinesse so that I nothing doubt but at vacant houres from waightier affaires you will vouchsafe to peruse this Commentary or at least some part of it it being a duty belonging to all high and low rich and poore to search the Scriptuaes in which our hope is to haue eternall life Thus crauing pardon of my great boldnesse and hoping of your Worships good acceptance and praying the Almighty to increase the sauing graces of his Spirit vpon you I humbly take my leaue resting euer Your Worships at commandement William Attersoll A Recapitulation of the particular Doctrines handled throughout euery Chapter of this Booke of NVMBERS Doctrines out of the Preface OBseruations by the way of preface touching the Author of this booke fol. 1. 2 Obseruations by way of preface touching the Writer of this booke fol. 6. 3 Obseruations by way of preface touching the Title of this booke fol. 8. Obseruations by way of preface touching the principall substance and vse of this booke fol. 10. 5 Obseruations by way of preface touching the diuision and parts of this booke fol. 12. CHAP. I. 1. THe people of God may lawfully make warre fol. 16 2 God knoweth the number and names of all such as belong vnto him fol. 20 3 It is our duty to performe obedience to Gods commandements fol. 29 4 The promises of God made to his children shall be accomplished fol. 41 5 It is the office of the Minister to doe the duties proper to his calling fol. 49 CHAP. II. GOd delighteth to haue a comely order obserued both in Church and commonwealth fol. 55 2 Magistrates and rulers are needfull to be set ouer the people of God fol. 63 3 Gods iudgements are alwayes tempered and seasoned with great mercy toward those that be his fol. 71 4 The Tabernacle of the Congregation is placed in the middes of the hoast fol. 80 5 God bestoweth his gifts and graces freely to whom he pleaseth fol. 85 6 Euery one ought to be content with the present condition wherein God hath set him fol. 98 7 God oftentimes maketh choyce of inferiour things to effect great matters fol. 105 8 It is a duty belonging to all Gods children to yeeld obedience to all Gods Commandements fol. 109 CHAP. III. AMong all people vnder heauen the Ministery aboue all other things ought to be established fol. 118 2 Godly Parents haue oftentimes vngodly and disobedient children fol. 130 3 In Gods worship we must not bee carried by our owne deuices but by his direction fol. 137 4 God hath sole authority to ordaine the Officers and Offices of his Church fol. 146 5 The first borne were sanctified to the Lord and the vses thereof to vs. fol. 158 6 The word of God ought to direct all the actions of our life fol. 167 7 God raiseth vp honourable instruments from meane places to do him seruice fol. 175 8 Euery one in the Church hath his proper peculiar Office fol. 179 9 It is the Ministers office carefully to looke to his charge fol. 188 10 God will haue all places and people taught how small and meane soeuer they be fol. 197 11 The Office of the Ministery is an high worthy and honourable Calling fol. 206 CHAP. IIII. 1 THe Ministers must be men of grauity sobriety and moderation fol. 216 2 Euery one must know
Spirit for the Spirit searcheth all things yea the deepe things of God Our aduersaries teach that the Church is the supreame Iudge of the Scriptures and hath absolute authority to expound the same and by the Church they vnderstand the rabble of Priests and Iesuites and Cardinals and Councels and by them all at last the Pope whoe holds the Oracles of God shut vp in his brest whose iudgement also they hold to bee infallible so that he cannot erre Thus they will haue Scriptures Fathers Councels and the Church it selfe passe vnder the sentence of his Consistory Thus b Reason why the â—pists refuâ—â— the Scripâ—â—â—â— to be Iudâ—â— all controâ—â—â—sies they do partly because they know and their hearts condemne them that the greatest number of the causes controuersies debated between them and vs haue no foundation of the Scriptures to leane vpon and therefore must of necessity stagger fall downe c Andrad thod expliâ— vnlesse they bee supported by traditions and partly because they woulde make themselues Iudges in their owne cause which notwithstanding is against all Law of God and man For they disable the Scriptures from being the rule of our faith and cast them downe from the chaire of honour in which they were seated by the author of them and cast all power vpon the Church and then they define the d Bristo 〈◊〉 12. in maâ— Catholike Church to bee the Romane Church Rhem. annot in Rom. 1 8. and make the Catholike and Romane faith all one who seeth not heereby and smileth not at it that seeing the Church is made the rule of faith and their Romane Church the true catholike Church of Christ that they meane to stand to no iudgment but their own and bee iudged by no other Iudge but themselues and to receiue nothing for trueth but their owne opinions Indeed we cannot deny but they cast many shaddowes to blinde our eyes and pretend at euery word the Catholike Church but they meane nothing thereby but the Popes determination which verifieth in them the common Prouerbe Aske my fellow if I bee a theefe Thus they are made Iudges that are parties and partially referre all thinges vnto the tribunall of their owne iudgement Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures the Scriptures must expound the Scriptures and out of themselues the meaning of them must be taken Our Sauiour teacheth a Iohn 5 47. that they which beleeue not Moses writings will not beleeue him The Apostle teacheth b Ephes 2 20 Wee are all built vpon the foundation of the Prophets and Apostles Christ himselfe beeing the Head-corner-stone in whom all the building is coupled together by the Spirite 2 Tim 3 15 and that the Scriptures are able to make vs wise vnto saluation Thus it is saide c Nehe. 8 8 that the Leuites read distinctly the Lawe to the people and gaue the sense and caused them to vnderstand it by the Scripture it selfe Thus did the men of Berea reade the Scriptures d Acts 17 11. and by them tried the Apostles doctrine whether those things were so or not So then we conclude that the iudgement of all men is vncertaine and doubtful that resteth vpon their sole authority and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them and from hence we can appeale to no superior iudge Vse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people not the inuentions of his owne braine not the conceits of his owne wit not the excellency of wordes not the entising speech of mans wisedome e 1 Cor 2 14 which Paul disclaimeth and disalloweth in his owne practise but he must come in the plaine eu dence of the Spirit and of power that the knowledge of God may be furthered and the conscience informed in the wayes of godlinesse He must deliuer nothing to the people but the pure and precious word of God hee must content himselfe with the simplicity thereof and bee able by the scriptures to warrant the doctrine that he deliuereth so that hee may truely say with the Prophets Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23 1 Corinth 11 23. I haue receiued from th Lorde that which I also haue deliuered vnâ—o you This doth the Apostle Peter require at his hands 1 Pet. 4. g 1 Pet. 4 11 If any man speake let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons and from whence as from a plentiful store-house we must furnish our selues not from Fathers or Councels or Doctors of the Church much lesse from Poets Philosophers Orators Historiographers to paint our exhortations with the flourishing colours of humane learning which may for a season tickle the eare and delight the outwarde man but can carry no weight to the Conscience nor transforme the inward man into the obedience of the will of God Such as seeke to please men that haue itching eares doe beate the aire and labour in vaine neither must they thinke to winne a souâ—e thereby to the knowledge of the Gospell This doth the Prophet Ieremy set downe chap. 23. h Iere 23 22 If they had stood in my counsell and had declared my words to my people then they should haue turned them from their euill waies and from the wickednesse of their inuentions Heere then we haue a direction what to do and in what manner to furnish our selues to the worke of the ministery wee must bee as good Stewards set ouer the Lords house to feede the family with bread not with wine with wholesome food not with chaffe that wee may discharge our duties with comfort and the people bee builded vppe in knowledge and obedience Lastly seeing God onely is the Author Vse 4 of the whole Scripture and of euery particular booke and branch contained therein which are the rule of our life and the foundation of our faith it belongeth as a speciall duty to the people of GOD to reade them to receiue them to study them to reuerence them to obey and keepe the doctrines deliuered in them forasmuch as they proceede from such an Author Wee learne to put a difference betweene the speeches of person and person and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others wee will not lose a worde willingly that commeth from his mouth and according to the Maiestie of the person so is our respect and so wee attend vnto him If one shoulde contemne a Prince and not regard him speaking vnto him hee would bee iudged worthy of death or of some sharpe and seuere punishment
Ezra came into Iudea which no doubt Zorobabel and Ieshua brought with thē Heereunto agreeth the saying of Christ our Sauiour k Ioh 5 46 47 If ye had beleeued Moses ye wold haue beleeued me for he wrote of me but if ye beleeue not his writings how shall ye beleeue my Wordes Whereby wee see that the very writings of Moses himselfe were then read and to be read in the Church Thus also speaketh Philip to Nathaniel l Iohn 1.45 We haue found him of whom Moses did write and the Prophets Lastly to this purpose is Abraham brought in by the Euangelist speaking to the rich man m Luke 16 29 They haue Moses and the Prophets let them heare them All these testimonies to which wee might adde a surplusage of many others do directlie teach vs that we are not to doubt or to cal in question the ministeriall or instrumentall authour of this booke but acknowledge it to be not Ezra nor anie before or after him but Moses himselfe who was the first penner of it Vse 2 Secondly it is our duties carefully to reade the scriptures and diligently to be conuersant in them being thus published For wherefore were they put in writing Was it not that we should peruse them study them oftentimes search them with carefulnesse This was the purpose and intent of God Ioshua the successor of Moses in the gouernment of the people and General of the host of Israel had weightie affaires of Church Commonwealth to look vnto yet he is charged n Ioshua 1 8. not to suffer the book of the Law to depart out of his mouth but to meditate therein day and night that hee might obserue and do according vnto all that is written therein forasmuch as thereby he should make his way prosperous and haue good successe in his affaires and enterprises To this end Christ willeth vs to search the Scriptures not to reade them carelesly or cursorily but painfully and diligently as they do that digge for Mines of siluer and golde that go deepe and spare no labour to come to that which they seeke after So then there is required of vs study and prayer to God to open vnto vs the mysteries of his word otherwise our reading will be in vaine Vse 3 Thirdly this serueth to conuince the position and practise of the church of Rome who forbid the people the reading of these books and nuzzle them in ignorance the mother of superstition and blinde deuotion Moses deliuered the Law when hee had written it to the Priests and commanded them o Deut 31 1 3. to gather the people together men women and children the stranger that was within their gates that they may heare and learne and feare the Lorde theyr God and keepe and obserue all the words of this law that their children which haue not known it may heare it and learne to feare the Lord their God as long as they liue in the Lande The Scriptures are the onely weapons which we must fight withall against our spirituall enemies and without them wee lie open vnto them to take away our liues and to destroy our soules Wherefore we are commanded to take vnto vs p Eph 6 17. The sword of the Spirit which is the word of God When Christ was tempted of the diuell in the wildernesse hee resisted him and ouercame his tentations by no other weapon then this saying q Math 4 4 7 10. It is written This example of Christ our Lord and Maister must be followed of vs we must take this sword into our hand and be able to handle it as men of knowledge that we may be able both to defend our selues and to offend our aduersaries If we be thus armed the day is ours the field is won the victory is gotten we cannot be ouercome But if we presume to fight without it if wee leaue it behinde vs as souldiers that would go light we shall neuer returne without some dangerous or deadly wound Let vs not therfore be so fool-hardy as to go into the battell without our armour We are all warriours we must fight the Lords battels we haue enemies that seeke our destruction against which we must be watchfull being strong in Faith Lastly this reprooueth the cursed crew and damnable sect of the Manichees and their Vse 4 off-spring the Anabaptists a pestilent sort of brainsicke Heretiques sicke indeed as well of pride as of folly which spew out open and odious blasphemies against God and stick not to affirme that it was not the true God but the Prince of darknesse that spake to Moses and so would thrust him out of the church because he hath a veile ouer him alledging or rather deprauing the words of the Apostle r 2 Cor. 3 There remaineth vnto this time the same couering vntaken away in the read ng of the olde Testament which veyle in Christ is put away from whence they gather that Moses with his couering is by Christ quite abolished But this is to corrupt not to interprete The couering indeede remaineth but to whom Is is to vs who behold as in a mirrhor the glorie of the Lord with open face Not to vs but to the Iewes who hearing Moses read and cleauing to the letter of the Law doe despise the Gospell which is the ministery of the Spirite and willingly put out their owne eyes Neyther doth the Apostle say that Moses is taken away by Christ but the couering of Moses which is done not by the abolishing and abrogating of Moses but by the lightning of the Iewes by their conuersion to Christ a 2 Cor. 3 16. For after their heart shall bee turned to the Lord the Veile shall be taken away Againe they obiect that Moses was a seruant Heb. 3 5. But the seruant abideth not in the house for euer it is the Sonne that abideth for euer Iohn 8 35. therefore the Sonne beeing come the seruant is to bee cast out of the house that is Moses out of the Church otherwise wee should paralell and make equall the seruant to the Master A most fond collection and such as ouerthroweth themselues For if this be true that the seruant hath no place in the presence of the Maister then not onely the Prophets and Apostles but all Pastors and Teachers yea the Anabaptists themselues with such as seduce them who glorie to be seruants of Christ must be thrust out of the Church that the seruants departing may leaue the house empty for the Master Again the words of Christ are maliciously wrested against Moses who is expresly honoured by the Lord himselfe to be a most faithful seruant which are spoken against him that is the seruant of sin For thus the words lye in order Verily verily I say vnto you that whosoeuer committeth sin is the Seruant of sinne and the Seruant abideth not in the house for euer c. Therefore wicked seruants such as these frantique heretickes are shall not abide
appeareth by the Prophet Esay when hee bringeth in the Lord speaking vnto vs c Esay 66 3. To him will I haue respect euen to him that is poore and of a contrite spirit and trembleth at my words The scripture is compared by one to a great and high palace but the doore that entreth into it is very low so that the high-minded and proud presumptuous man that standeth vpon the high conceites of his owne minde cannot run in but it is necessary that he stoope downe low humble himselfe whosoeuer intendeth to haue any passage into it This spirituall pride is the mother of all error but humility leadeth vs into all truth d Iames 4 6. For God resisteth the proud and giueth grace vnto the lowly Lastly we must come to the Scriptures to hearing and reading of them with prayer desiring him to direct vs and crauing his blessing vpon our labors The word of God is as an hidden treasure laide vp in the Lords Coffers Prayer is the Key to open it the way to come to it the hand to receiue it The Prophet Dauid prayeth oftentimes to God to open his eyes and to giue him vnderstanding e Psalme 119 18 34. that he might see into the wonders of his Law We haue a gracious promise from God that hee which asketh shall receiue hee that seeketh shall finde and hee that knocketh shall haue the doore set open vnto him Many of Gods Seruants haue attained to more knowledge and vnderstanding in the mysteries of the Kingdome of heauen by prayer then by their own study labour reading and searching If then we shall ioyne it to our reading and hearing it shall bring a great blessing with it reueal the secrets of God vnto vs. Thus much touching the Title of this booke Let vs now proceede to handle the Vses The ends and Vses of this Booke and speciall ends of this Booke for which it was written and thereby take a general view of the benefit that may redound vnto vs. There are many chapters that seeme to be verie bare and barren and to containe nothing in them but a naked Catalogue of places and persons but we shall plainly perceiue in the particular handling of the speciall matters taught therein that we haue great cause to giue attention and to marke what is offered to our considerations forasmuch as whatsoeuer was written afore-hand was written for our instruction that wee through patience and comfort of the Scriptures might haue hope Rom. 15. And albeit the vses come after to bee spoken at large yet it shall not bee amisse to giue a taste of them in the beginning thereby to set an edge vpon vs to procure vs an appetite to hunger after them First we see in the state of the Israelites as Vse 1 in a glasse what is the condition of the Church and of all the godly in this life they are as a barke tossed on the Sea ready to suffer Shipwracke and to be cast vpon euery rocke vnlesse they cast out the anchor of hope sure stedfast that they may in time appointed ariue in safety at the hauen desired For euen as the Israelites neuer rested in the wildernesse but trauelled from one place to another vntill they came into the Land of promise so the Church in this world is as in a wildernes they haue no certaine abode no setled dwelling to assure them any continuance but they walke and wander vp and downe as poore banished men vntill they bee translated into their heauenly Country We are heere as pilgrimes and strangers our hope is not in this life a 1 Cor. 15 19 For then of all men we were the most miserable Wee know we must all leaue it and we know not how soone We looke for a life to come and most earnestly desire to bee translated to that heauenly inheritance The Apostle hath many meditations to this purpose Phil. 3. b Phil. 3 20 2 Cor. 5 6 7. Heb. 11 13 14 Our conuersation is in Heauen from whence we looke for a Sauâ—our the Lord Iesus and 2 Cor. 5. Whiles we are at home in the body wee are absent from the Lord for wee walke by faith and not by sight And Hebr. 11 speaking of the Patriarkes Abraham Isaac and Iacob he saith They confessed that they were strangers and Pilgrims on the earth for they that say such things declare plainely that they seeke a Countrie We must not looke to finde Heauen vpon the earth we shall heere meete with many afflictions and it is profitable for vs to exercise our faith patience and prayer leste the flesh shoulde waxe proud against the spirit and lift vp it selfe against God Secondly we learne who is the Patrone Vse 2 and protector of the Church namely GOD himselfe he is the shield and buckler of it to defend it How many were the troubles and dangers and enemies and wants of the Isralites while they liued in the wildernesse Yet did God maruailously and miraculously nourish and preserue them Is he the God of the Iewes onely and not of the Gentiles yes euen of the Gentiles also For as hee kept them and carried them as vpon the Eagles wings so he is with his Church at all times when it seemeth most to despaire of help then commeth the helpe and comfort of God from on high and deliuereth them out of their distresse O that men would therefore confesse before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men Let vs also looke for helpe from him from whence our saluation commeth c 1 Sam. 2 6 Who as Hanna the mother of Samuel singeth in her Song kâ—lleth and maketh aliue bringeth down to the graue and raiseth vp In dangers therfore let vs trust in him in wants let vs relie vpon him in chastisements let vs humble our selues before him in troubles let vs flye vnto him in temptations let vs fight vnder him and in all necessities let vs pray vnto him and call vpon his name Thirdly we haue in this booke a liuely picture Vse 3 of the state of the Church what it is in this life and of what persons it consisteth it standeth not wholly of such as haue receiued the grace of sanctification but it hath many hypocrites mingled with them and many wicked persons are found among them and come as the Ghest did in the â—ospell whoe came without his wedding garment In this body are many members but are not all liuing a great part are dead and rotten members Yea they which are indeed Saints by calling are not so sanctified that they liue without sinne For as d 1 Cor. 13 12 they know in part and beleeue in part so they are sanctified in part not fully and perfectly which shall not bee vntill the next life when we shall know euen as wee are knowne and see euen as we are seene of God Among the Israelites which did beare the name of the
all that go foorth to the warre in Israel Whereby we see in this particular numbring who are excepted and exempted to wit first all that were strangers from the Children of Israel Moses did not meddle with them Secondly women for he was charged to take account onely of the males Thirdly such as were vnder twenty yeare old Fourthly olde men that were not fit for Shielde and Speare or to draw the sword Fiftly such as were maymed or impotent or sickly diseased are also essoined by this Law and haue as it were a pasport giuen vnto them beeing cashired and discharged from seruice and left out of the numbers that are enrolled and recorded Question 1 In this diuision two questions arise which are to bee answered First touching this numbring whether it were the same which is mentioned in the Booke of Exodus I answere Answere there is a threefold numbring of them described by Moses first that in Exodus chapt 30. The second is in this chapter the last is afterward in this book chapt 26. These summes were taken vpon seuerall occasions at seuerall times for seuerall ends and differ much in the number of such as were accounted as may appeare by the seuerall comparing of one of them with another Secondly it may be demanded for what Question 2 cause God commandeth a particular account summe to be taken of his people to whom they were well knowne I answere Answere not because God would vnderstand whether they wer sufficient for number or able for strength to buckle and encounter with their enemies forasmuch as nothing is vnknowne to him nothing is hard to him or vnpossible for him to bring to passe who is able to saue as well with a few as with many The causes are these First for order sake that there shold be no occasion of contention for primacy or precedency but that euery Tribe and family should know his place and time when to remoue and when to stand still when to fight with their enemies and in euery point what to doe Secondly that such things as were to be paide for the vse of the Tabernacle might the more easily bee collected and gathered when they were separated according to their Tribes and the Tribes according to the families the families according to the household man by man Thirdly to make manifest the truth of his promise and the power of his hand his truth in performing his promise made long ago to Abraham Gen. 15. that he would increase his posterity in power partly in multiplying the people so greatly in so short a time and partly in feeding and sustaining them in the wildernesse without haruest or husbandry without planting or tilling without sowing of Corne or without feeding breeding of Cattell Fiftly to testifie his exceeding great loue toward them and speciall care ouer them Such things as are deare vnto vs we delight oftentimes to looke vpon them and to take the number of them lest any of them should be lost A faithfull shepheard will many times tell the sheep committed vnto him lest any of them should be missing So in this Commandement to haue all his people numbred is set foorth an infallible token of his care and prouidence toward them Lastly they are seuerally and distinctly numbred euery Tribe by himselfe that in time to come it might bee certainely knowne and perceiued of what Tribe family Christ Iesus the promised Messiah should be borne for as much as according to the ancient promise vttered by the mouth of Iacob and other Prophets he should be borne of the Tribe of Iudah and of the house of Dauid to whome also he is often promised Now let vs come to the doctrines of this diuision Verse 2 3. Take the summe of all the Congregation of the Children of Israel c from twenty yeare old and aboue all that go foorth to the warre in Israel c. We see in these words who is the Author of this numbring of the people not Moses not Aaron not the heads of the house of their Fathers but God alone who hath sole authority both ouer Princes people From hence we might obserue that God is the directer commander and instructer of his people and therefore wee should depend vpon him and aske counsell at his mouth But wee will not stand vpon euery particular circumstance nor examine euery word heere let vs marke who they were that God would haue numbred not women but males not children not old men not impotent men but such as are able to handle the sword and to draw the bow and to fight against their enemies for their liues for their wiues for their children and for the maintainance of Gods worship Doctrine 1 This teacheth vs that a godly man may lawfully be a warriour A godly man may lawfully be a warriour If war were not in it selfe lawfull God would neuer take order in this place to haue a muster taken of such as are able to beare armes True it is euery good ordinance and profession may be abused and nothing is so well instituted but by mans corruption it may bee wrested and the right vse thereof ouerturned We see in this place in this Commandement of God that his Church and people may lawfully take vp weapons and make war against their enemies Abraham is saide to bee the Father of the faithfull and the faithfull to be carried into his bosome and to sit down with him in the Kingdome of Heauen Yet hee made warre Gen. 14 14 18 and ouer threw the enemies that had spoyled Sodome and carried away the riches of it as a prey and was not reprooued of Melchizedech the Priest of the liuing God but refreshed together with his army The like we might say of Moses Ioshua the Iudges and other godly Kings 1 Sam. 17 47 and 2 Sam. 25 28. who fought many battels by the commandement of the Lord. The Scripture teacheth that Dauid a man after Gods owne heart did fight the battels of God and the people of God standing in battell aray against the Philistims are called The hoast of the liuing God When the Souldiers heard the preaching of Iohn the fore-runner of Christ they came vnto him and asked of him what they must doe he did not disswade them from warre or perswade them to cast away their weapons but gaue them directions how to behaue themselues in that honourable profession Doe violence to no man neither accuse any falsely Luke 3 14. and be content with your wages Neither did Peter being sent for to come to Cornelius a captaine of the Italian Band a deuout man and one that feared God command him to follow a new trade of life Neither did Paul perswade Sergius Paulus the Deputy Acts 10 3 4. and 13 7 12 a prudent man to renounce that calling which no doubt they would haue done if the profession of Chiualry had not stood with the profession of Christianity The Apostle in the
heere as afterward in this Booke ch 20. where he obeyeth with doubting but he executeth the charge laide vpon him with readinesse and willingnesse This obedience of Moses and Aaron is set downe first generally then particularly Generally in these words particularly in the verses following Heere a question may be demanded Obiection whether it were lawfull for them to number the people Wee reade in the holy Historie 2 Samuel 24 that Dauid was sharply reprooued and seuerely punished because hee did number them yet Moses numbereth them in this place and is approoued and iustifiedâ— Some thinke Answer that Dauid is reproued not simply for numbring the people but because he would haue all numbred and not onely from 20 yeare old and aboue But this was not the true cause of Dauids offence and of Gods iudgement in as much as it is very euident out of the words of the Text and circumstances of the place that such only were numbred as were strong men and able to draw out their swords 2 Sam. 24.9 Others make this the reason because the Lord promised to multiply the seede of Abraham as the starres of Heauen which are innumerable and as the sand on the Sea Shore which cannot bee tolde Oleast in Exod. and therefore he was angry sore displeased wheÌ„ they were numbred as if it were a calling of his promise into question But if this reason were good and to bee granted it would follow that they could neuer be numbred without sin Neither was this the cause of Gods anger as others imagine Simâ—â—r in Exod because after his numbring of them hee caused not the tribute to be paid that God had appointed Exod. 30.12 for Moses did not alway enioyne any such polle-mony to be paid whensoeuer he nuÌ„bred their persons and besides the punnishment should be inflicted vpon Dauid not for numbring the people but for want of paiment The true causes why Moses is commended Differences between Moses and Dauid in numbering the people Dauid condemned for their numbring of Israel are these First Moses was inioyned vnto it had the expresse commandement of God to direct and warrant him but Dauid was not commaÌ„ded of God he was stirred vp of Sathan who tempted him to this euill in setting before his eies 1 Chron. 21 1 his glory and excellency his power victories Aug. quaest 134 in Exod. This is one difference Secondly it was lawfull to number the people when anie publique collection or contribution was to bee made of tribute or subsidy for vnlesse an exact account were taken some should be omitted others ouerburthened and iniustice committed This maketh it lawful for Princes to number their people muster them by hundreds or thousands albeit they haue no special warrant or particular commissioÌ„ from God Thus did Dauid in another place and at another time number them without sin 2 Sam. 18 1. Againe when any Army is to be gathered forces to be leuied it is necessarie the people should be assembled and mustered that fit choise may bee made of such as are to goe to battell as Dauid did number them without sinne 2 Sam. 18 1. when hee sent an armie against Absolon but in this place hee did not intend any of these ends either that Tribute should be gathered or that souldiers should be mustered and therefore the warrant of his worke was not answerable to the calling of Moses Thirdly as they were stirred vp by diuers causes so they respected diuers ends Dauid propounded to himselfe an euill end hee did it to set forth his owne glorie to reioyce in himselfe to put his whole affiance and confidence in the multitude of his men and therefore his pride and presumption his haughtinesse and ambition his rashnesse and vnthankefulnesse were punished of GOD. Thus we see how one and the same thing is praised in one and reprooued in another because howsoeuer the deede were one yet the cause was not one from whence it proceeded neither were the ends one whereunto it was referred Verses 17.18.19 Moses Aaron tooke these men c And as the Lord commaunded Moses so he numbred them Heere we haue an example of the obedience of Moses Aaron who lingred not the time to discharge the dutie that God had laide vpon them This example offereth vnto vs this instruction that it Doctrine 3 is required of all Gods seruants t is our dutie to obey Gods coâ—mandements to performe obedience to Gods commandements Whensoeuer God speaketh vnto vs wee must heare and obey his voyce Noah receiued a Commandement from God to builde the Arke Genes 6 ver 13. Whereby hee and his houshold might be saued many hindrances might haue stayed him and sundry inconueniences might haue stopped him and infinite dangers might haue terrified him from that enterprize the greatnesse of the Arke the labour of the building the continuance of the worke the tants of the wicked and an hundred such like troubles stood in his way all which he did ouerstride as the Apostle witnesseth Heb. 11 7. By Faith Noah beeing warned of GOD of the things which were as yet not seene mooued with reuerence prepared the Arke to the sauing of his Houshold through the which Arke hee condemned the world and was made heire of the righteousnesse which is by faith In like manner Gen. 12 4. Heb 11 8. Abraham receiued an expresse commandement to go out of his Country and from his Kindred and Fathers house and he also by Faith when hee was called obeyed to go into a place which he should afterwarde receiue for inheritance and he went out not knowing whither hee went So when God charged him to circumcise himselfe his sonne and all his houshold hee did not delay the time Gen. 17 23. 22 1 2 3. Heb. 11 17. 18 19. but did it the same day and when hee commanded him to take his sonne his onely son euen Isaac whom he loued the sonne of promise through whom all Nations should bee blessed By Faith hee offered vp Isaac when hee was tryed for he considered that God was able to raise him vp euen from the dead from whence he receiued him also after a sort When God called Samuel and determined to reueale vnto him the destruction of Elies house and the calamitie that hanged ouer all Israel hee saide vnto him to testifie the willingnesse of his heart to obey Speake Lord 1 Sam. 3 9 10 for thy Seruant heareth This the Prophet Dauid witnesseth Psal 27 8. When thou sayedst Seeke ye my face mine heart answered thee O Lord I will seeke thy face Luke 5 4 5. When Christ commanded Peter to launch out into the deepe and to let out their Nets to make a draught Simon answered and saide vnto him Master we haue trauailed sore all night and haue taken nothing neuerthelesse at thy word I wil let down the net The examples are infinite and endlesse that might bee
it were brought downe to reside and remaine among vs. So long as the word which is the scepter of his kingdome is with vs we shall not need to feare he will goe from vs neither shall be constrained to make long iourneyes to seeke him out When once his word is departed and the Gospel gone his standard is remoued and he is quite turned from vs. It is in vaine to dreame to find him when we cannot find him in his word Hence it is that Abijam telleth Ieroboam that made Israel to sinne that God was gone from them seeing he had driuen away the Priests of the Lord the sonnes of Aaron and on the other side he ioyneth together the presence of the Lord and the preaching of his word saying Behold this God is with vs as a Captaine 2. Chron. 13.12 and his Priests with the sounding trumpets to cry an alarme against you This then is a speciall token of Gods speciall presence when he sendeth his word as a gracious raine vpon his inheritance and thereby watereth the dry furrowes of the barraine hearts of his people Thirdly we haue the promise of his presence and the seales thereof in his Sacraments whereby we are at one with him and he with vs. Whensoeuer we meditate of our baptisme the Sonne of God doth witnesse vnto our spirits that we are cloathed with his righteousnesse as with a garment Gal. 3.27 for all such as are baptized into Christ haue put on Christ Whensoeuer we receiue the Supper of the Lord hee sheweth vs that he is our food and that the bread which we eate at our tables and in our houses doth not nourish vs better then we be nourished by his substance at his heauenly table insomuch that we liue in him by him and through him according to the testimony of Iohn Ch. 6. Ioh. 6.54.55 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day for my flesh is meat indeed and my blood is drink indeed Thus we are spiritually one with him and mystically he is one with vs so that we haue a communion with him as the members haue with the head so that we must receiue it as most true which the Apostle saith 1 Cor. 10. 1 Cor. 10.16 The cuppe of blessing which we blesse is it not the communion of the body of Christ the bread which we break is it not the communion of the body of Christ for we that are many are one bread and one body because we all are partakers of one bread Fourthly when we come together in the Church to call vpon his Name he is neere vnto vs and most familiar with vs. For our LORD Iesus Christ assureth vs that he is there among vs whensoeuer we are assembled in his Name and by lifting vp our eyes and holding vp our hands toward heauen wee shew that our coming thither is to present our selues in the sight presence of our God To this purpose our Sauiour saith Math. 18 20. Where two or three are gathered together in my Name there am I in the middest of them so that we must consider that we are heere not onely before the Angels of heauen but also that the Sonne of God both seeth and heareth vs. True prayer doeth ascend vp to Heauen as Incense and lifteth vs vp to talke familiarly with God and bringeth downe his blessings vpon vs except we vse this heauenly exercise whereby we speake to him he is a stranger to vs and we are strangers to him Lastly he dwelleth among vs whensoeuer he preserueth vs from euill and deliuereth vs from our enemies If the fauour of GOD were not a shield buckler about vs to preserue and protect vs from our enemies wee should lie open to ten thousand dangers and deaths If our Lord had not a continuall care ouer vs and stood not mightily for our defence we should bee a prey to the iaw of the Lyon and should perish euery minute of an houre We are of our selues ouer-weake and haue no meanes to deliuer our selues this is our comfort that God is on our side dwelleth among vs. Let vs also take heed we walk in feare before him and doe not prouoke him to wrath and indignation against vs by committing euill in his fight who can abide nothing that is prophane or polluted as Deut. 6 15. The Lord that is in the middest of thee is iealous beware therefore that his wrath kindle not lest thou be rooted out of the Land which the Lord thy God hath giuen thee To this purpose the Apostle speaketh 2 Cor. 6. 2 Cor. 6 16 17 Yee are the Temple of the liuing God as God hath saide I will dwell among them and walke there and I will be their GOD and they shall be my people wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you and I will be a Father vnto you and ye shall bee my sonnes and daughters saith the Lord Almighty This sheweth that we ought to walke alwaies as in Gods presence and to consider euermore that his eye is vpon vs. Our bodies are the temples of the holy Ghost for him to dwell in If then we shall defile them and make them as swine-styes we greeue the holy Spirit whereby our adoption and redemption are sealed and driue him from vs and chase him away out of our hearts Vse 2 Secondly albeit the placing of the Tabernacle in the middest of the host be gone and past long agoe and were verified among the Iewes vnder the shaddowes of the Law yet it serueth to teach vs to what end God hath instituted ciuill States and Common-wealths in this world to wit to be staies and proppes to the Church to vphold and strengthen the same that the people of God may assemble together in peace and quietnesse and be free from all dangers of malicious enemies that labour to do euill to the Sanctuary To this purpose the Prophet teacheth Psal 102 2â— 22. and 122 3 4. that The Name of the Lord shall be declared in Sion his praise in Ierusalem when the people shall be gathered together and the Kingdomes to serue the Lord. And Psal 122. Ierusalem is builded as a City that is compact together in it selfe whereunto the Tribes euen the Tribes of the Lord goe vp according to the Testimony to Israel to praise the name of the Lord. Heereby we are put in minde of three notable duties First of all let all persons Princes and people high and low do good to the Church of God and imploy their best endeuours to promote the glory of God and the safety of the Church For wherefore was the Tabernacle taken and pitched in the middest of all the host not placed in a corner nor set in the skirts of that mighty army but was inuironed round about with the strength of Israel but to
good things and the rich he hath sent empty away Luc 1 53. Luc. 1 53. There is a perfection in Gods children accompanied with much imperfection and strength mingled with much weaknesse Phil. 3 15. So that albeit the faithfull finde their owne infirmities yet they do not please themselues in theÌ„ but continually striue against them and more and more get the vpper hand of them Fourthly we must make conscience of the least sinne that we may be afraid of the greatest When Dauid had cut off the lappe of Sauls garment his heart smote him 1 Sam. 24 5. How could he be induced to shed one drop of his blood that confessed he ought not to haue touched the lap of his garment The Apostle requireth of vs to abstaine from all appearance of euill 1 Thess 5 22. If we cast out the mote that is in our eyes wee cannot suffer a beame to sticke in them If we would learne indeed and in truth to straine at a gnat we should not so easily swallow a Camell The wages of all sinne is death and therefore we should feare to runne into any sinne Pull out the sting of this serpent in the beginning Cure this sicknesse at the first lest it grow incurable Cut downe the tree while it is young and greene one stroke now will doe more good then an hundred when it is growne old and tough and hard The labour is little at the beginning but custome in sinning groweth into another nature Fiftly we must grow ftom good to better We must not alwaies be babes and sucklings children and weaklings but euermore grow in grace There is a perfection of Christians to which we must be led as Heb. 6 1 where he moueth them that leauing the principles of the doctrine of Christ they should goe on to perfection not laying againe the foundation of repentance from dead workes and of faith toward God Not that any perfection can be attained in this life as the Anabaptists and other phantasticall persons dreame off most falsely not knowing themselues nor the law of God but we must aime at it as at a marke and make it the end of all our workes forasmuch as in the Schoole of Christ wee must waxe old euermore learning somewhat God accounteth vs as pure The faithfull saâ—ctified in part are accounted pure accepteth vs as pure albeit we attaine not vnto the parts of perfect purity for these causes and considerations of apprehension regeneration imputation and glorification For though we be sanctified in part yet Christ calleth the Church his Loue all faire pure as the Sunne cleere as the Moone bright as the Morning because we lay hold on the righteousnesse of Christ by faith the worke of regeneration is begun in euery one of vs and goeth forward by degrees the perfect purity and perfection of Christ is ours for the present in whom we are accounted pure and for the time to come we haue the promise of glorification when we shall be without spot or wrinkle and made so absolutely pure as if we had neuer beene defiled with sinne Lastly it is our duty to pray vnto God to giue vs vpright hearts which in themselues are crooked and corrupt The Apostle in the shutting vp of the Epistle to the Hebrewes prayeth for them that God would make them perfect in euery good worke to do his will â—â—b 13 21. working in them that which is well pleasing in his sight through Iesus Christ That which we desire for another we ought much more to craue and aske for our selues Hence it is that the Apostle assureth his owne heart that the LORD would deliuer him from euery euill worke and preserue him vnto his heauenly Kingdome 2. Tim. 4 18. If this meanes be diligently practised of vs wee shall grow more and more in good things we shall abolish the kingdome of sin and Satan in vs so that the Lord which hath begun his good worke in vs will perfect the same vnto the comming of our Lord Iesus Christ CHAP. III. 1. THese also are the generations of Aaron and Moses in the day that the Lord spake with Moses in Mount Sinai â—xod 6 â—3 2. And these are the names of the sonnes of Aaron Nadah the first borne and Abihu Eleazar and Ithamar 3. These are the names of the sonnes of Aaron the Priest which were annointed whom he consecrated to minister in the Priests Office 4. And Nadab and Abihu died before the Lord when they offered strange fire before the Lord in the wildernesse of Sinai and they had no children and Eleazar and Ithamar ministred in the Priests Office in the sight of Aaron their father WE haue already shewed that the numbring of the Israelites which of a small stocke grew to so many millions is of two sorts one of the people fitted for the warres the other of the Priests and Leuites that were to minister to God This whole multitude consisting partly of the people partly of the Ministers are all of them warriours and souldiers howbeit there is a twofold warre ciuill and sacred Now of such as were to wage the ciuill warre wee haue spoken before in the former chapters It remaineth to intreate in this and the Chapter following of such as follow another warre and belong to another warfare and are another kinde of warriours The former is opposed against temporall and bodily enemies but this against spirituall and both of them haue their seuerall Captaines their swords their armour their furniture their victories The former warre is carnall prophane this is sacred and holy The Generall is Christ Iesus The Captaine of the Lords host Iosh 5 14. The enemies are Satan the world and the flesh the armour is as the war wholly spirituall for our warfare is not carnall yet mighty through God to the pulling down of strong holdes casting downe imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuity euery thought to the obedience of Christ 2 Cor. 10 4 5. We fight not against flesh blood but against principalities against powers against the rulers of the darknes of this world against spirituall wickednesse in high places Eph. 6 12. And therefore our whole armour must be of the same nature that it may be of proofe Eph. 6 16. able to quench all the fiery darts of the wicked our brest-plate must be made of righteousnesse our shield must be of faith which is our victory our helmet must be of saluation our sword wherewith we are to be girded is the word of God Hence it is that the Apostle exhorteth Timothy a Minister of the Gospell to bee strong in the grace that is in Christ Iesus and to endure hardnesse as a good souldier of Iesus Christ 2 Tim. 2 1 3. Now then as we obserued in the two former chapters concerning the mustering of the people both their number and their order the like we are to consider in handling
the rest that remaine who were exempted out of the former training to wit the Priests and the Leuites For first of all Moses numbreth them according to their persons then according to their order and ministery Touching their persons in this chapter touching their ministery in the fourth chapter So then in this place the Tribe of the Leuites is numbred who were selected and separated to the worke of the ministry that they might therein serue God and his people In this Chapter wee are to obserue two things first The parts of Chapter a transition or passage by way of preface to this holy numeration distinct from the former in the 13. first verses secondly the numbring it selfe in the rest of the chapter Touching the first point which is the entrance wee must consider in it two other points first a description of the Tribe of Leui◠and of the family of Aaron forasmuch as Moses and Aaron the two heads of the people descended out of that Tribe as is more at large declared in the booke of Exodus and this is amplified by the circumstance of time in the beginning of the first verse In the day that the Lord spake with Moses in Mount Sinai Exod. 6 16. as if he had saide Now it is time to proceede to speake of the Tribe of Leni and to set downe how great the number of thē was when God commanded them to be numbred at Mount Sinai Osiand in Numb cap. 3. for as yet the people was not departed from thence where the law was giuen but first I will rehearse the names of the sonnes of Aaron who aboue or before others were appointed to the Priest-hood Secondly the presentation of the Leuites before Aaron to be numbred which we will reserue to be handled afterward in his proper place The description of Aarons family Touching the description of Aarons house and family whereon the numbring of the Priests depended First his sonnes are reckoned and their ministery declared verse 2 and 3. of which we haue heard more particularly in the book of Leuiticus chap. 8 and 9. Then the destruction of two of them which were the eldest is set downe Leuit. 10. for when they transgressed the Commandement of God offered strange fire before him they were consumed and confounded which is breefly repeated in the 4. verse but at large expressed in the 10. chapt of Leuiticus whereby it came necessarily to passe that two being cut off and leauing no issue behinde them that there remained onely two heads or families of the Priests to wit of Eleazar and Ithamar Verse 1. These are the generations of Aaron c We see in this place how Moses immediately after the numbring vp of the people that medled not with the ministery of the word or killing of the sacrifices or administring of the Sacraments or seruing in the Tabernacle or carrying of the Arke or teaching of the people handleth in the next place the forme and fashion of the ministery that laboured and spent themselues in the former things For let there be neuer so great order or good pollicy in the Common-wealth yet if the care of the ministery be neglected all is to little purpose Wee see from hence the goodly order that GOD obserueth in this great army he establisheth among them most carefully the holy Ministery to the ende they might be taught and instructed in the word Doctrine 1 Heereby we learne that among all nations people vnder the heauens There is an absolute necessity of a standing Ministery among all people the ministery of the word ought to be planted and established I say there is a great and absolute necessity of a standing and setled ministery among all sorts and conditions of men to guide them in the waies of godlinesse This appeareth euidently from the beginning for rather then there should be no teaching God himselfe was the Pastor and Teacher the Priest and Prophet of his Church and instructed them immediately by his owne voice without the ministery of man he was then the Shepheard and they the sheepe he the master and they the Schollers So he appeared to Adam and taught him and likewise his posterity after him Then there was no neede of any other Doctour or instructer he was all in all For as a man need not light a Candle at noone day thereby to see when as the Sunne shineth cleerely in his strength no more needed man in his innocency to be taught by man seeing he enioyed the bright Sun-shining of Gods glorious presence But when once mankinde began to multiply and encrease out of one house into diuers families as a tree displaying it selfe into many branches God raised vp ordinary and extraordinary Teachers For the father of the family was the King and Priest of it a King to rule a Priest to teach the will of God to his children Hence we reade that Enoch the seuenth from Adam prophesied of the second comming of Christ to iudgement Iude 14. with ten thousands of his Saints to execute iudgement vpon all vngodly sinners So then he was a Prophet raised vp of God in those corrupt times to reproue sinne and to conuince all that were vngodly among them of all their vngodly deeds which they vngodly committed After him he stirred vp Noah 2 Pet. 2 5. a Preacher of righteousnesse while the Arke was in preparing when the long suffering of God waited an hundred twenty yeares for their conuersion Besides that the people of God might bee sufficiently prouided for the first borne were also sanctified to this Office as we shall see afterward in this chapt and the chap. following and lastly in their stead the Tribe of Leui were set apart in whom alone it continued excepting the Prophets that had a speciall calling while the Synagogue stoode euen vnto Christ who when he ascended and led captiuity captiue gaue giftes vnto men at his pleasure and appointed some Apostles some Euangelistes some Pastors and Teachers for the perfecting of the Saints Eph. 4 12. and for the edifying of the body of Christ We see in this place that so soone as the law was giuen in Mount Sinai God appointed those that shold publish and preach the same and so soone as the Tabernacle was erected he ordained Aaron and his sonnes to attend vpon it and to perfourme their seuerall duties according to his direction and appointment Thus also did the Apostles deale so soone as they had preached the Gospell according to the commission and commandement they had receiued thereby gained a people vnto God they setled a ministery to continue and appointed Elders and Pastors ouer that people for the propagation of true religion and the strengthening of Gods seruants in all good duties This appeareth in the Acts of the Apostles Paul and Barnabas confirmed the soules of the Disciples and exhorted them to continue in the faith and when they had ordained them Elders in euery Church
Shepheard to leade them in greene pastures Mat. 9 36. Is it not a wofull miserable thing to see Satans kingdome flourish and to see him ruling in the hearts of men and as it were dancing in their soules No greefe or sorrow should be like vnto this to see so many thousands perish euerlastingly But there is no other way to destroy his kingdome to make him fall downe like lightening then to haue the glad tydings of the Gospell spread abroad in the earth Luke 10 42. Is it not a miserable thing to see a City besieged round about and to haue no watchman to watch it and giue warning of the approch of the enemy Who can doubt but such a City is neere to be taken and surprized God hath made the Ministers his watchmen they must blow the Trumpet Ezek. 3 18 and 33 9. and warne the wicked that they turne from their wickednesse and euill wayes and so dye not in their iniquity Is it not a grieuous thing to haue meate ready to putrifie and corrupt and yet want salt to season it The Ministers of the word are not onely the light of the world but also the salt of the earth Math. 5 13. without which the people are as vnsauoury flesh and stinking carrion in the nostrils of God or else what needed this salt Lastly is it not a miserable thing to be pittied of all men to stand vpon the shore and to see many ready to bee drowned and cast away To behold them tossed vp and downe with the waues and at euery blast of the winde like to be swallowed vp in the seas But thus it is with vs by nature we cannot chuse but perish except this meanes be prouided for vs as an Arke to saue vs. Alasse how many dead carkasses may wee see swimming and floating in the glassie sea of this world that haue no life in them This point is pointed out vnto vs in the vision that appeared to Paul in the night Acts 16.9 There sâ—â—od a man of Macedonia and praied him saying Come ouer into Macedonia and helpe vs whereby he gathered assuredly that the Lord had called him to preach the Gospel vnto theÌ„ There are many things may bring vs into misery are able to make vs miserable but the want of Gods word and the sauing hearing of it bringeth a misery of all miseries euen an heap of all miseries which are as it were included in one by the Spirit of God speaking of the estate of the ten Tribes that had driuen away the Priests of the Lord 2 Chr. 15 3. Now for a long season Israel hath beene without the true God without a teaching Priest and without law Where mark that the holy Ghost ioyneth these three together God the Priest and the Law they that were without a teaching Priest were also without God and he that is without God is without all those things that should doe him good The like we see in the 13. chapter of the same book where Abijah concludeth against Israel that they could not prosper because they had banished the Priests of the Lord the sonnes of Aaron from them and on the contrary he saith concerning himselfe and Iudah As for vs the Lord is our God and wee haue not forsaken him 2 Chr. 13 10 and the Priests which minister vnto the Lord are the sonnes of Aaron and the Leuites waite vpon their businesse Verse 12. and afterward Behold God himselfe is with vs for our Captaine and his Priests with sounding Trumpets to cry alarme against you O children of Israel fight yee not against the Lord God of your Fathers for you shall not prosper If then wee would haue God to be with vs we must bee content to accept and make account of his Ministers if we cast them out with contempt from vs we say to the Lord also Depart from vs for we desire not the knowledge of thy waies Iob 21 14 15. who is the Almighty that we should serue him and what profite should wee haue if we pray vnto him Iob 21 14 15. Likewise the Prophet complaining of the desolation of the Sanctuary Psal 74 9. saith Wee see not our signes there is no more any Prophet neither is there among vs any that knoweth how long It was a great punishment inflicted vpon Caine to be driuen from the face of God Gen. 4 14 also vpon Agar Ismael the bond-woman and her sonne to bee cast out of the house of Abraham which was the Church of God Gen. 21 14 21. For that is as much as to bee separated from God to be banished from the word to be separated from his kingdome The Ministers are the guides to leade vs the way without them wee cannot but wander out of the way we are blind vnderstand nothing they open our eyes that we may see the truth Acts 8 31 and 26 18. â—he second â—proofe Secondly this reprooueth the vaine conceite and proud imagination of their hearts who hauing learned the principles of religioÌ„ and some grounds of knowledge proceed no further as if they had no more vse of the word whereas there is matter of instruction alwaies to be learned out of the word for all persons When wee haue eaten one kinde of meat one day we eate the next day as hungerly of it as we did before So ought we to come to the great Supper that God hath made vs againe and againe alwaies hungring and thirsting after the same This is most certaine and set it down as a most true rule the more knowledge we haue the more still we desire knowledge the greater our faith is the more we desire to haue it strengthened It is our daily praier that God would giue vs our daily bread Math 6 11. how much more then ought wee to craue at Gods hand the gift of spirituall food belonging to our soules that wee may be nourished to eternall life He is a foolish builder that when he hath begun to builde and laid the foundation giueth ouer Luk. 14 29. and neuer proceedeth to finish the worke but suffereth all men that passe by to laugh at him There is no people ought to be without the ministery it must alwaies remain among them that it may build them vp forward Eph. 4 13. and finish that which is begun Till wee all come in the vnity of faith and the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ Would we haue it saide of vs and obiected against vs This man began to build but was not able to make an end This man laide his hand to the plough but now he standeth still and looketh backe There is as great vse to be made of the word after wee are conuerted to the faith regenerated by the Spirit of God as when we first beleeued They theÌ„ are greatly deceiued that being puffed vp with an
serueth not onely to soften the waxe but to harden the clay Hence it is that many are made worse by the word â—atth 13.15 but that falleth out through their owne corruption not through the nature of the word Hence it is that the Lord saith Make the heart of this people fatte and make their hearts heauy and shut their eyes lest they see with their eyes and heare with their eares and conuert and be healed Esay 6.10 â—say 6.10 Be it therefore that none are commonly worse then common hearers who heare indeed but doe not vnderstand and see indeed but doe not perceiue yet is the word to be preached and published though it be the sauor of death vnto death in those that heare it It is as the raine or snow that falleth from heauen which returneth not thither againe but watereth the earth and maketh it bud and bring forth that it may giue seed to the sower and bread to the eater so is it with the word that goeth forth out of the mouth of God it doth not returne vnto him voide but it accomplisheth that which he pleaseth and prospereth in the thing whereunto he sendeth it Esay 55. â—say 55 10.11 Lastly the wickednesse of euill hearers ought to be no barre against the preaching of the word forasmuch as euill persons are oftentimes wonne by the Gospel Publicans and harlots are brought by it to the kingdome of God Matth. 21.31 â—atth 21.31 Many of these that crucified the Lord of life and put our Sauiour to death were pricked in their hearts and said to Peter and the rest of the Apostles Men and brethren what shall we do Act. 2.37 â—ct 2.37 They gladly receiued the word and were baptized so that in one day there were added to the Church about three thousand soules The like we might say of the Iailour notwithstanding his cruelty and persecution of the Apostles he came to them and said Sirs what must I doe to be saued Act. 16 30. â—ct 16 30. Who preached vnto him faith in Christ by whose Ministry hee was conuerted Shall we then reason as these men doe Hearers are wicked and as bad as others that heare not therefore away with the word out of the Church pull down the chaire of Moses and downe with all preaching let vs haue no more hearing and let the sound of the word be buried for euer O foolish reason O damnable conclusion Nay wee may inferre contrariwise Such as heard long are sinful stil therfore let them heare more cheerefully and let the Minister deale more roundly with them Let them be told and taught that God will take an account of their hearing according to the meanes he hath afforded vnto them that by the word they shall be iudged at the last day and that as much hath beene committed vnto them so much shal be required at their hands againe that they are to heare the voyce of God while it is called to day and are to take heed they neglect not the accepted time and that as Christ hath knocked long at the doores of their hearts so they know not how suddenly he will depart from them Verse 4. And Nadab and Abihu dyed before the Lord c. We haue already declared how God immediately after the ordering of the Armies of the Israelites describeth the tribe of Leui that was exempted and priuiledged out of that muster and multitude and of what family Aaron came Now wee are to shew what became of his sonnes who albeit they were the sonnes of one man yet they neither liued nor dyed after one manner For the two eldest Nadab and Abihu Leuit. 10.4 Num. 26.60 presuming to offer incense to God and to burne it with strange fire were themselues consumed with fire there went a fire from the Lord and deuoured them and they dyed before the Lord with sudden death Thus by the same thing wherein they offered they perished strange fire brought downe a strange iudgement to declare the iustice of God against sinners but of this point we shall haue better occasion to speake farther in the fift Chapter Thus it fel out in the family of Aaron his two sonnes dyed by fire euen they dyed before their father 1 Chron. 24.2 and had no children to whom the Priesthood might descend therefore Eleazar and Ithamar executed the Priests office When the Leuites did offer sacrifice in the Tabernacle God sent fire from heauen Leuit. 9.24 to consume the sacrifice whereupon he commanded the Priestes that the fire should be kept euermore burning vpon the Altar and neuer be suffered to goe out Leuit. 6.13 Which the Gentiles also obserued by a foolish imitation So then their transgression against God consisted in these two things First they vsed strange fire contrary to the commandement of God whereas they should haue taken it from the Altar Leuit. 1.8 Leuit. 1.8 Secondly they entred into the holy place which was not lawfull for the high Priest himselfe to doe but vnder certaine conditions and at a certaine time Leui. 16.1 2. Leuit. 16.1 2. Exod. 30.10 Exod. 30.10 Heb. 9.7 Heb 9.7 Thus then as they sinned openly so God punished them openly and made them publike examples vnto others that should succeed them and come after them in that office as he speaketh Leuit. 10.3 Then Moses said vnto Aaron This is it that the Lord spake I will be sanctified in them that come nigh me and before all the people I will be glorified Babingâ—on Leuit ch 10. obser 6. It was but yesterday as it were that Aaron and his sonnes had a famous and a glorious consecration into the greatest and highest dignity vpon earth but these sonnes so lately exalted and honoured now lye destroyed before their fathers face to his ouermuch griefe and anguish not by any ordinary and accustomed death but by fire from heauen for their sins and breach of the Law and commandement of God We learne from hence that Godly parents haue Doctrine 2 oftentimes vngodly and disobedient children Godly parents haue oftentimes vngodly children Such as are reformed themselues haue children vnreformed We see this in Adam the first father he had not onely Abel the righteous who obtained good report that he pleased God but also Caine who was of that euill one and slew his brother 1. Ioh. 3. 1 Ioh. 3.12 Because his owne workes were euill and his brothers good Noah a iust man and perfect in his generations Gen. 6.9 had cursed Ham as well as blessed Shim Gen. 9.26 We see this in Abrahams house the Father of the faithfull who rereceiueth this commendation froÌ„ the mouth of God himselfe Gen. 18. Gen. 18.19 I know him that hee will command his children and his houshold after him that they keepe the way of the Lord to do iustice and iudgement that the Lord may bring vpon Abraham that which hee hath spoken of him yet he had in his
tempted Where we see he beginneth the sentence with the plurall number and endeth it with the singular Wherefore to returne vnto our purpose from which we haue digressed to answere an obiection and to open the interpretation of this Scripture faithfull parents who haue endeuoured to sow the seede of eternall life in the mindes of their children are not to bee censured and condemned because they haue leude and vngodly children that giue euident tokens rather of reprobation then of saluation as if it were their fault and offence for as much as they may bee carefull to vse all meanes of faith and furtherance to eternall life and yet notwithstanding faile of their end If they doe not discharge their duties they shall be guilty of their blood but if they doe teach them they are free they haue deliuered their soules If wee haue vsed diligence and be euill spoken off let vs comfort our selues in the Lord and rest our selues in the cleerenesse of our owne consciences and comfort our hearts in the testimony thereof being well assured that in the great day of account the LORD shall acquit vs when the mouth of iniquitie shall be stopped Vse 3 Thirdly from this ground ariseth great consolation to all faithfull parents who are to comfort themselues in this if among many children and a plentifull issue they haue some fewe of them yea but one onely that appeareth to be the faithfull childe of GOD albeit it bee otherwise with the rest GOD indeede will receiue glory in all though some of them bee reprobates this must preuaile with our natural affections and teach vs to suppresse our greefe and sorrow No doubt it is cause of the greatest griefe and maketh their head as waters and their eyes a fountaine of teares that they make their bed to swimme and water their couch with weeping which striketh neerer vnto them to beholde their vngodly wayes then to see them suffer a thousand deaths Abraham was exceedingly mooued when he was commanded to cast out of his family his sonne Ishmael Gen. 21.11 and 17.18 for the thing was grieuous in Abrahams sight because of his sonne and before this he had saide O that Ishmael might liue in thy sight yet neuerthelesse he yeelded to the will of God who would therein bee honoured So when GOD respecteth vs and confirmeth his couenant toward vs and taketh vnto himselfe any of our seede we ought rather to praise God for this mercy and goodnesse toward vs in sauing one then murmure against him or aske the question of him why he calleth not all If it please God so to deale in mercy toward vs that he vouchsafeth to be both our God and the God of all I say of all our seede we are bound vnto him in so much greater dutie and he requireth of vs the greater obedience and looketh for a sacrifice of greater thankefulnesse Hee dealeth not so with all good men euen such as haue faithfull soules and desire to approoue their seruice vnto him who when they haue giuen them what education they can and heartily craued of GOD his blessing vpon their holy endeauours yet haue found many crosses and such inward griefes as haue beene ready to breake euen their heart-strings and to bring their gray haires with sorrow to the graue Neuerthelesse we must not suffer our ouer-strong affections to preuaile too farre within vs and to swallow vs vp with ouermuch heauinesse when we beholde with our owne eyes the wickednesse of our children that are come out of our owne loynes and are of our owne blood when we see them without hope of being reclaimed and reformed as those that runne into all excesse of riot no though we should see them taken away in the prophanenesse of their hearts For why should we repine at it to consider how God glorifieth himselfe albeit it be in the destruction of some of ours Of this we haue two most notable examples in Aaron and in Eli neuer to be forgotten of vs recorded in the Bookes of Leuiticus and of Samuel Touching Aaron his two eldest sonnes Nadab and Abihu of whom we now speake sinned against the Lord in offering strange fire and seruing of God otherwise then hee appointed which is a thing detestable in his eyes and there came out a fire from the Lord and deuoured them and they dyed before the Lord. Heere was a grieuous sinne committed heere was a grieuous punishment executed vpon them and their father did beholde it with his eyes and how they were carryed out of the campe in their coates Moses tolde him that the LORD would bee sanctified in them that come nigh him and before all the people he will be glorified so that Aaron helde his peace Leuiticus chapter 10. verse 3. So touching Eli when he heard a fearefull iudgement denounced against his posterity he said It is the Lord let him doe what seemeth him good 1 Samuel 3.18 Thus ought we to doe and not vexe and turmoyle our selues without reason for that which we cannot remedy and redresse All the children of the faithfull are not the children of the promise they that are the children of the flesh are not the children of God Galatians chapter 4. verse 23. All that are the seede of Adraham are not the children of Abraham Romanes chapter 9. verse 6 7. neither are all the Israel of God which are of Israel Heere it may be obiected which the Apostle Obiection 1 Peter speaketh to the Iewes The promise is made to you and to your children Actes 2.39 God is the God of the faithfull and of their seede I answere The Apostle answereth this in the next wordes Answer euen as many as the Lord our God shall call So many as haue God to bee their God shall in his good time be called to the knowledge of the trueth Hence it is that in the promise annexed to the second commandement it is said Exod. 20.6 hee sheweth mercy to thousands that loue him and keepe his commandements Thus hee limiteth the promise of mercy he restraineth it to those that loue him This promise is performed when it holdeth in any albeit a farre off Another obiection ariseth out of Paules words to the Corinthians where the seede of Obiection the faithfull are said to be holy that is sanctified and cleansed The vnbeleeuing husband is sanctified by the wife 1 Cor. 7.14 and the vnbeleeuing wife is sanctified by the husband else were your children vncleane but now are they holy If then they be all cleane and holy it followeth they are also vnder the election of grace I answere they are holy touching the outward couenant and generall election Answer as to be of the visible Church to haue right in the Sacraments and to haue interest in the outward priuiledges therof as in the word prayer and such like Thus the whole nation of the Iewes are saide to bee chosen and thus they may bee saide Rom. 11.16 and are saide to bee sanctified They
the Lord Obiect Ephes 6. Ephe. 6.4 If any obiect against these commandements They will be vnruly and disordered albeit they be neuer so well brought vp and though their parents be very carefull they will be very carelesse and therefore they were as good holde their peace as to speake to them and not to be regarded Answer I answere so it is sometimes but alwayes it is not so Many that haue feared GOD with all their housholdes haue receiued much comfort by their children and seruants that haue had good instruction put into them as pure and wholesome liquour into a vessell and haue seene the fruite thereof to the vnspeakeable ioy of their hearts This we might shew at large in the reformed families of Abraham and Cornelius and sundry others As they planted and sowed good seede in the parts of their families as it were in a fruitfull field so they reaped a plentifull haruest Abraham had seruants that were also Gods seruants Gen 24.12 and 14.14 Act. 10.7 and prayed earnestly vnto him Cornelius had a souldier that waited vpon him that feared God yea all his band of Italian souldiers were Christian souldiers Againe we must trust GOD with the effect and successe of the education that we giue them He will worke thereby by his Spirit in all that belong vnto him as seemeth good to his heauenly wisedome If he doe not giue a blessing for causes vnknowne to vs but knowne to him let vs leaue Gods secret yet iust iudgments to himselfe The third particular branch is to pray to God for them to guide them in his wayes and to blesse them in his feare and to blesse our labours bestowed among them This wee see in Iob Iob 1.5 Chapter 1. toward his children When the dayes of their feasting were gone about he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all for he said It may be that my sonnes haue sinned and cursed God in their hearts He was carefull for those which were committed vnto his charge and feared they might offend God in their meetings albeit hee knew no such euill by them The wise man saith Happy is the man◠that feareth alway but he that hardeneth his heart shall fall into mischiefe Prou. 28. Prou. 28.14 A like example wee haue in Dauid Psalme 72. where he prayeth for Salomon Giue the king thy iudgements O God and thy righteousnesse to the kings sonne hee shall iudge thy people with righteousnesse and thy poore with iudgement So then the faithfull are to entreate and craue from God the continuance of his couenant to their children and to begge from his handes an holy and sanctified seede We must not presume because we are faithfull and haue receiued to beleeue that therefore our seede must of necessity be so likewise for then we shall but deceiue our selues Let not vs therefore faile in crauing a blessing from God vpon our children if we desire to make them heires of blessing Fourthly it is required of vs to reioyce in the blessing of God vpon them and to giue him praise and glory when he vouchsafeth to shew mercy vpon them and vpon vs. If hee did leaue them in their sinnes and in that corruption which they receiued from vs Psal 51. as it were by inheritance we could not finde iust cause of complaint against him who is bound neither to vs nor to our children but forasmuch as he sheweth much mercy to our posteritie as he hath done vnto vs we haue matter of praise and thankesgiuing giuen vnto vs whereby also we shall procure their farther good It is noted of the Iailour Actes 16. Act. 16.34 that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue nor reioyced onely in his owne saluation but forasmuch as God had vouchsafed greater mercy vnto him to call his family also to the faith this cheered his heart much more If we haue tasted of the like mercy let vs not be forgetfull of the like duty Lastly it belongeth vnto vs for the furtherance of their good to giue those all good encouragement in well doing that are conscionable in their duties to God and to vs we are bound to praise and commend them to comfort them to cheere them vp and to defend them against all malicious enemies that seeke to disgrace them The Apostle Paul willeth parents not to prouoke their children lest they be discouraged Coloss 3.21 It is a meanes to coole and quench zeale to finde discouragements in godly proceedings On the other side we ought to shew all dislike and hatred against euill and an angry countenance toward such as are vnreformed The Prophet touching the right ordering and good gouernment of his house declareth that hee would not know a wicken person and him that hath an high looke he will not suffer Psal 101.4.5 His eyes should be vpon the faithfull of the land that they may dwell with him hee that walketh in the perfect way hee shall serue him This is a good meanes to make both houses to prosper and kingdomes to flourish when the godly are aduanced and the euil doers are beaten down but when euil is set aloft and goeth vnchecked and vncontrolled and godlinesse is driuen to the wall it prognosticateth and foretelleth the ruine and vtter desolation of those societies albeit for a time they may continue When they offered strange fire before the Lord in the wildernesse Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father now let vs see for what cause it was done The sinne of his sonnes is remembred to be this they offered strange fire that is such as was not appointed and commanded of the Lord they tooke not the fire from the altar to burne incense with all which came downe from heauen and was preserued by the diligence of the Priests vntill the captiuity of Babylon Now whereas the authour of the second booke of Macchabees telleth vs that whē their fathers were led into Persia the Priests that were then deuout tooke the fire of the altar priuily Macch. 1.19 and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men hath no testimony of trueth out of the sacred Scriptures as we shal shew more in the 26. Chapter of this Booke of Numbers Moses maketh mention of this example of the sinne and punishment of Aarons sonnes to the end the Leuites should be more wise and wary in the execution of their office because God hereby sheweth that they shal neuer escape his hand that do not rightly discharge the duties committed vnto them For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend Now whereas they are punished according to their
for discouraging the people that brought little children vnto him who ought rather to haue encouraged them Or why doth Christ tell them they knew not of what spirit they were Ioshua had no euill meaning when hee aduised Moses to forbid those that prophesied in the host Numb 11 28. Peters meaning had no hurt in it when he would not permit Christ to wash his feet Iohn 13. Iohn 13 8. Yet doth Moses reprooue Ioshua as one carried away with the spirit of enuy and Christ telleth Peter that if he washed him not hee had no part in him So then we are to vnderstand that as there is a God and that God will be worshipped so he will be worshipped according to his owne word and will If we decline from his will expressed in his word we may well please our selues but we cannot please him we may thinke our selues wise but he holdeth vs for no better then fooles wee may for a time go on in our ignorant courses but hee will in the end cal vs to a reckoning for them and set all in order before vs to the confusion of our faces Vse 3 Lastly it is our duty to study to acquaint our selues with the Scriptures and let vs reade them with all diligence The word is a Christian mans true and perfect guide and in all doubts it is his Counseller Let it not grieue vs to be ruled by it nor account it an heauy burden or an vneasie yoke to be held hard vnto it 2 Pet. 1 19. seeing it is so sure a way for vs to walke in Let vs take this to be our guide and wee shall neuer step one foot awry As the Teachers of the word are not to deliuer that which they neuer receiued of the Lord to his people so we must follow no more then is warranted vnto vs from thence it must be shewed vnto vs there before obedience be yeelded vnto it Hee hath prescribed in it a forme of seruing of him that onely he accepteth other he abhorreth and punisheth The examples of Nadab and Abihu mentioned in this place afterward againe in this booke do preach this doctrine vnto vs and cry out aloud as with a liuely voice that wee should take heed by their harmes In other things God is full of patience but in this he is full of wrath and his iealousie burneth as fire He hath authority ouer his house to appoint his owne worship and he cannot endure to haue it taken away from him by any man Wherefore it behoueth vs to search the Scriptures that wee may learne his will and we must suffer them to dwell plentifully in vs that we may obey his will First we must know it before wee can obey it if we decline and depart neuer so little from it our worke is out of square The Prophet reproueth Saul because he performed his will to halfes and saith vnto him Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15. 1 Sam. 15 22. Hee commanded Ioshua Iosh 1 8. to haue the booke of the law continually before him and he pronounceth those blessed that delight in it and do meditate vpon it day and night Psal 1 2. Woe then vnto those that hide the booke of God from the people and take away the key of knowledge that they should haue no entrance into the kingdome of heauen These are they that are the murtherers of many thousand soules that might come to the knowledge of the truth if these false Prophets did not locke vp and keepe close the Scriptures from them and therefore they are guilty of shedding blood and bring a famine not of bread a thirst but not of water the people cannot heare the words of the Lord. They feed them with lying legends with deceitfull fables and with humane traditions which do no better then starue them and are not able to keepe life in them whiles in the meane season they hide the Scriptures in an vnknown tongue so that albeit they heare them yet they cannot profit by them Thus the blind leade the blind vntil both the leader and he that is ledde fall into the ditch And woe vnto those also that liue in the Sun-shine of the Gospel yet shut their eyes that they should not see They haue the light brought vnto them they need not say Who shall ascend into heauen Deut. 30 12 13 14. or who shall descend into the deepe to bring it vnto vs that we may heare it and do it Neither neede any say Who shall go ouer the sea for vs and bring it vnto vs that we may heare it and doe it But the word is very nigh vnto thee in thy mouth and in thy heart that thou maiest do it It is brought vnto our doores preached vpon the house tops that is it is set foorth openly it is published by authority it may bee professed with liberty of conscience and no man is endangered to lose life or limbe or to haue one haire of his head touched for it Such are the dayes wherein we liue that we may truely say with the Apostle If our Gospel be hidde it is hidde in them that are lost 2 Cor. 4 3 ◠in whom the god of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospel of Christ who is the Image of God should shine vnto them As these men are ignorant so they are willingly ignorant they know nothing because they will not vnderstand They professe themselues to be Christians and yet they haue many of thē no more knowledge of Christ then Turks and Infidels What a lamentable thing is it that such as beare the Name of Christ should know nothing touching Christ It will bee thought strange that any such should bee found in such a flourishing Church as ours is where the Gospel is sincerely taught hath had a free passage so many yeares It is true indeed it may seeme very strange and yet alas it is too common Let the Ministers of the word take an account of those that come to receiue the Supper of the Lord what they haue learned let them make a through search and suruay how they haue profited and they shall finde that to bee true which I affirme Many know nothing at all what Christ did for them neither euer heard what hee should do for them his Name they confesse hath often come to their eares and they haue heard very many speake of him but they know not how or which way they should bee beholden to him or indebted vnto him for any thing or what he hath done for them Is it not possible that many of the Saracens or sauages should heare know more of Christ Iesus then these falsely called Christians As this is enough to breake the hearts of the
Ministers and to make them labour more conscionably then they haue done so it should stirre vp the people to seeke after knowledge which is as the light of the eye or as a candle in the house whereby we may see what we do and how we serue God whether truely or falsely and whether we goe right or wrong It is enough with the greatest sort to do as most doe and to practise that manner of the worshippe of God which is countenanced and continued by authority albeit they can giue no reason of it neither know how to warrant it It belongeth vnto vs not only to professe the truth but to bee able to maintaine the truth which we professe against all gainsayers and such enemies as seeke to rob vs of it It is a duty required of vs not to content our selues to doe as the rest of our neighbours do but to be ready alwaies to giue an answer to euery man that asketh vs a reason of the hope that is in vs with meeknesse of spirit 1 Pet. 3 15. â—et 3 15. Euery man presumeth he hath the truth and therefore they neuer enquire farther into the matter nor labor to satisfie their own harts vpon what grounds they stand They doe as their honest neighbours they think it no good manners to differ from them they account it folly to seeke to be wiser then their fore-fathers so they iumpe with the Church of Rome that teacheth her Disciples to beleeue as the Church beleeueth albeit they can yeeld no reason how the Church beleeueth Whereby it appeareth that albeit all men are worshippers of God yet the greatest sort know not how they worship God so that we may say vnto them as Christ spake to the woman of Samaria Ye worship ye know not what Iohn 4 22. â—â—â—n 4 22. Let all such know that they want true comfort in their worshipping forasmuch as they know not whether they please God or not They are like men that shoote at a marke which know not whether they shoot short or shoot beyond the marke or whether they shoot wide or how much they are wide or whether they hit the marke Thus it fareth with ignorant worshippers they are wholly ignorant whether they go astray in the matter or in the manner of his worshippe whether they doe that which God requireth or that which hee condemneth For this is no otherwise nor no where learned but by the word so that all such as are ignorant thereof are in a wretched case and wofull condition and not farre from destruction whatsoeuer they doe esteeme of themselues or others iudge of them 5. And the Lord spake vnto Moses saying 6. Bring the Tribe of Leui neere and present them before Aaron the Priest that they may minister vnto him 7. And they shall keepe his charge and the charge of the whole Congregation before the Tabernacle of the Congregation to doe the seruice of the Tabernacle 8. And they shall keepe all the instruments of the Tabernacle of the Congregation and the charge of the children of Israel to doe the seruice of the Tabernacle 9. And thou shalt giue the Leuites vnto Aaron and to his sonnes they are wholly giuen vnto him out of the children of Israel 10. And thou shalt appoint Aaron and his sonnes and they shall waite on their Priests Office and the stranger that commeth nigh shall be put to death 11. And the Lord spake vnto Moses saying 12. And I behold I haue taken the Leuites from among the children of Israel in stead of all the first borne that openeth the matrice among the children of Israel therefore the Leuites shall bee mine 13. Because all the first borne are mine Exod. 13 1. Leuit. 27 26. Luc. 2 23. for on the day that I smote all the first borne in the Land of Egypt I hallowed vnto me all the first borne in Israel both man and beast mine they shall bee I am the Lord. Hitherto of the first part of the Preface consisting in a description of Aarons sonnes and in a relation what became of them part of them dying in their sinnes and part succeeding in the Priests Office Now followeth the second part in these words which is a presentation of the Leuites before him Touching this whole Tribe we must obserue that it was diuided and sorted into two rankes whereof the first is the Priests and the second the rest commonly called by the common name of Leuites who were not admitted into the former order as appeareth more euidently in the 16 chapter following as also in the 18 chapter Touching the Priests they are of two sorts Of the high Priest the one was as the head the other as his hands one was the chiefe aboue all the rest the other were inferiour as assistants vnto him The chiefe was the high Priest Sigon de rep Hebâ—ae li. 5 c. 2. of whom the Scripture setteth downe foure things First his consecration he was brought before the Altar he was washed with water he was cloathed with those holy garments that God had appointed he had the sacred oyle powred vpon his head lastly sacrifice was offered on the Altar for his sanctification and his garments were sprinkled with the blood of it Secondly the things that were required in him being consecrated in the former manner which are cheefely these hee might not be defectiue or deformed in body his wife must be a virgin of his owne people he might not vncouer his head rent his garments nor go in to mourn for any that was dead though it were his father or mother Thirdly the Scripture setteth downe his imployment which was to goe daily into the Sanctuary to light the Lampes to burne Incense and euery weeke to prouide the shew-bread on the feast daies to offer the peoples sacrifices with the other Priests and once in the yeare on the day of expiation to enter into the Holiest of all to make prayer for himselfe and the people Fourthly his attire or holy vestiments in which he was to perform this seruice of God which were these six in number a brest-plate an Ephod a Robe a broidred coat a miter a girdle Of the inferiour Priests Touching the Priests of inferiour condition they had the same kinde of consecration which the high Priest had in sacrificing they were like vnto him and in the seruice of the Sanctuary in burning incense in prouiding the bread of proposition and in preparing looking to the lampes and lights This was the difference in these betweene him them that he was the chiefe and they were helpers he was the directer they were directed and guided by him Besides this was peculiar to the high Priest that hee consulted with God by Vrim and Thummim Exod. 28 30. Leuit. 16 30. and entred into the holiest place to make attonement to cleanse and hallow it from the sinnes of the people Their vestiments were the same sauing that the high Priest onely
had the brest-plate and an Ephod of gold Sigon de rep Hebr. lib. 5. cap. 3. Eucherio which is to be noted because the rest of the Priests did sometimes weare a linned Ephod They might haue no blemish or deformity Leuit. 21 18. They might drink no wine nor strong drinke when they were to enter into the Sanctuary Leuit. 10 9. They might not defile themselues by the dead nor come nigh any that was dead except it were their father or mother sonne or daughter or sister vnmarried Leuit. 21 1. They might not shaue their heads nor beards nor cutte their flesh they might marry no harlot nor woman diuorced Leuit. 21 5 7. The first that were consecrated to this office were Aarons sons Nadab and Abihu Eleazar and Ithamar From Eleazar in Dauids time who established an exact order among them were issued 16 families 1 Chron. 24 4 and from Ithamar eight that is from them both 24 families These he sorted and separated into foure and twenty classes or courses named each of them after the name of him who was the chiefe of each family and concerning the ordering of them and setting one before another to auoide contention they cast lots All of them could not attend euery day without confusion and disorder they must haue intermission and times of vacation so that one course performed the seruice one weeke and another course another weeke Hence it is that it is saide in the booke of Chronicles 2 Chron. 23 8 that Iehoiada the Priest dismissed not the courses that is he sent not away the troopes and companies of the Priests that attended the seruice of the Temple when their time of waiting was expired so that according to the order appointed they should haue departed and the next course haue succeeded because hee meant to make good vse of them in the deposing of wicked vsurping Athalia and in the establishing of the royal throne of Ioash the lawfull King of Iudah This also appeareth in part in the new Testament Luk. 1 8 9. It came to passe that Zachariah of the course of Abia executed the Priests Office according to the custome of the Priests c. Thus much touching the Priests Office who were Aaron and his sonnes whom God chose out of al the families of the Tribe of Leui to minister before him It remaineth to consider Of the Leuites how the rest or residue of that Tribe were imployed They were not to be idle but to serue also first in the Tabernacle which Moses erected and afterward in the Temple which Salomon builded When these grew vp and encreased in great number they were sorted by Dauid for orders sake into foure rankes Sigon de 〈◊〉 Heb. lib. 5. â— 4 5 6 7. Some were appointed to bee Ministers of the Priests and Temple some to be singers some to be porters and others Scribes and Iudges Touching the first specially called Leuites that attended the seruice of the Sanctuary their Offices were to carry the Tabernacle and the Arke of the Couenant in the remoues of the people vntill God according to his promise fixed and setled them in one certaine place whither the Tribes should resort and then they were to take care of them and the vessels appointed to be vsed in the seruice of GOD. Vnto these offices in latter times were added the flaying of the beasts that were to be offered as 2 Chron. 35 10 11. Touching the second ranke to witte the sweete singers of the songs of Sion we reade in the first booke of the Chronicles chap. 25. 1 Chron. â—â— they were to sing prophesies with harpes with viols and with cymbals Touching the Porters which were the third ranke they were appointed to see that no vncircumcised no polluted or prophane person should enter into the house of the Lord 1 Chron. 26 and to guard the same in such sort that all things therein might bee in safety as the sacred vessels the treasure of the house and the treasure of the dedicated things Touching the Scribes which are the last ranke they were such as read the Scriptures and expounded the Law of God in the Temple at Ierusalem and in the Synagogues that were in all parts of the Land who were also called Doctours that is Interpretors of the Law of God All which we may reade at large in a learned Treatise of the Church Lib. 5. Cap. 5 6. D Field of tâ— Church lib. 5. cap. 6. Hauing thus breefely considered the distinct offices of such as were set apart to the Ministery among the people of GOD who made his Couenant with Leui of life and peace Mal. 2 4 5. let vs now returne to the words of Moses and proceede to the second part of the Preface which is the presentation of the Leuites before Aaron to bee as his hands and helpers that they might minister vnto him Wherein we are to obserue two points first the commandement of God to Moses and secondly the reason of the commandement For touching the execution of it by Moses according to the commandement of God which is in other places most vsually added is in this place omitted but must be supplied and vnderstood from that which followeth for when once the Leuites were offered and presented then presently hee proceeded to the numbring of them so that his obedience in this respect is sufficiently iustified Touching the commandement of God directed vnto him we are to marke these seuerall points and of them the Author is GOD for in diuine matters nothing must be attempted without commandement from him hee must warrant theÌ„ or else they are not to be allowed First the substance of the commandement verse 6 7 8. The Leuites are giuen to Aaron the Priest that they may minister vnto him and that they may doe the seruice of the Tabernacle and that they may keepe the instruments or vessels thereof Secondly the order that Aaron and the Priests should be superiour vnto them and be as Ouerseers of them prouiding that no stranger should thrust himselfe into this calling contrary to the ordinance and appointment of God Heb. 5 verse 4. No man taketh this honour vnto himselfe but he that is called of God as was Aaron so that he excluded from the ministery of the tabernacle al other that were not Leuites â— 7 13. of the other Tribes no man gaue attendance at the Altar they were strangers from the Priesthood and the Priesthood from them Not as though in the new Testament there should be one onely family separated to which the administration of holy things should belong For after Christ was ascended â—bac in â—â—b cap. 3. and had led captiuity captiue the distinction of Tribes and families was taken away in regard of the functions of the Church so that the Ministers may bee ordained and called out of any estate degree whatsoeuer being furnished with sufficient gifts for that purpose Thus much of the commandement
so often as they prophane the Lords Sabbaths that so they might call it a delight to consecrate it as glorious to the Lord and learne not to follow their owne pleasures and pastimes nor to speake their owne words therein Verses 7 8. They shall keepe his charge and the charge of the whole Congregation c. Hitherto of the meaning of the words let vs now come to the doctrines arising from hence We see in this diuision that Aaron and his sonnes beeing consecrated to the office of the Priest-hood haue also the Leuites giuen vnto them to helpe them in that holy calling Moses is commanded to present them before Aaron the Priest that they may minister vnto him and all this is done by the authority and appointment of God Moses was a great Prophet to whom God spake face to face like vnto whom arose none before him nor yet after him neuerthelesse he durst not presume to do this vntill hee had receiued commission from God From hence we learne that God hath sole Doctrine authority to ordaine the Officers and the Offices of his Church It belongeâ— to God aâ—â— to appoinâ— Officers and Offices of â— Church No ministery is allowed and approued but that which hath warrant and direction from God We see this in the setting apart of the Tribe of Leui among all the rest to this office Leuit. 8. verse 2. The Lord saide vnto Moses Take Aaron and his sons with him and the garments and the annointing oyle c and Deuter. 18 verse 5. Exod. 29 4. The Lord thy God hath chosen him out of all thy Tribes to minister in the Name of the Lord him and his sons for euer This truth is noted oftentimes in the new Testament In the conference betweene Iohn Baptist and the Pharisies when he said plainely he was not that Christ nor Elias nor a Prophet they replied Iohn 1 25. If thou bee neyther Christ nor Elias nor of the Prophets why baptizest thou This had beene a weake argument and an vnlearned question if Iohn might haue executed some other function theÌ„ that which was ordinary in the Church and instituted of God Hence it is that the Baptist to establish his speciall calling and extraordinary function alledgeth the word of God Marke 1 verse 1 2.3 I am the voice of one crying in the wildernes Make straight the way of the Lord as saide the Prophet Esaias So that both ordinary and extraordinary offices haue their allowance out of the high Court of heauen When Christ asked the question concerning the baptisme of Iohn whence it was Whether from heauen or of men Math. 21 15 he meant thereby to confirme his ministery In like manner when he was teaching in the Temple the chiefe Priests and Elders of the people came vnto him and said Math. 21 verse 23. By what authority doest thou these things and who gaue thee this authority declaring that no man ought without authority and commission from God to execute any function in the Church so that no man should take this honour vnto him but he that is called of God as Aaron was We see then by the whole practise vnder the law that the Ministers thereof both ordinary and extraordinary had their calling from heauen not from the earth from God not from man And in the new Testament the Apostles had their calling from Christ â—th 10 1. Hee chose them he sent them out to him they gaue an account Hee appointed the seauenty Disciples and sent them two and two before his face into euery City â—k 10 1. Luke 10 verse 1. And when he led captiuity captiue he gaue Pastours and Teachers for the worke of the Ministery Eph. 4 verse 11. When a new Apostle was to be chosen in the roome of Iudas who purchased a field with the reward of iniquity and falling headlong he burst asunder in the midst and all his bowels gushed out Peter alledgeth vnto the Church the word of God It is written in the booke of Psalmes Let another take his charge or office â—l 109.8 â—s 1 20. Albeit then the callings of the Ministery be executed by men and the Ministers that were to continue in the Church were chosen by men like to themselues yet the Office is of God so that as it was not lawfull to bring in any strange doctrine so it was not lawfull to teach the true doctrine vnder the names and titles of any other function then was instituted by God He that hath set downe the doctrine hath also set downe the Teachers of the doctrine hee that hath appointed what shal be taught hath also appointed who shall teach it and deliuer it to his people This is taught vnto vs by sundry reasons Reason 1 First obserue with me the types that the scripture vseth to expresse this point I will name these three for example the Arke the Tabernacle and the Temple The Arke was a liuely figure of the Church all that were out of it were drowned in the waters God leaueth nothing to mans wisedome or pollicy though neuer so wise or righteous but he appointeth to Noah the matter and forme the length and breadth and height of the Arke the wood and seuerall sorts of it Gen. 6 14 and as GOD would haue it builded so he appointeth the builder In the worke of the Tabernacle the Church is more expresly shewed â—xod 31 3. God stirred vp the spirits of those that should bee the workmen and left nothing to the will of Moses but set downe the pinnes the snuffers the boards the barres the hangings and the vessels all was finished according to the patterne that hee had seene in the mount where he talked with God Exod. 39 42. Heb. 8 5. Likewise touching the Temple which came neerer to the times of Christ Salomon was appointed to build an house to God who did nothing in it Chr. 24 19. Chr. 29 25. either touching the building of it or the vessels in it or the beauty of it but according to the forme and fashion that was enioyned him Againe the titles whereby the Ministers Reason 2 are called and the names whereby they are named doe enforce the acknowledgement of this truth they are called sometimes the seruants of God sometimes the builders of his house sometimes the sowers of his ground sometimes the watchmen of his City sometimes the Captaines of his host sometimes the Shepheards of his flocke and sometimes the Stewards of his family Shall the seruant attempt any thing of his owne head and exercise dominion without the appointment or contrary to the appointment of his master It is noted to the commendation of Moses that he was faithfull in al his house as a seruant to him that appointed him Heb. 3 5. The Ministers are builders and the people are Gods building 1 Corinth 3 9. It is in God therefore to make choise of the builders and to lay the whole plot before them They are the seedmen
which notwithstanding is all false the rest being made equall with him what is all this to the Bishop of Rome who is neither Peter nor any builder of the Church but rather a destroyer and puller of it downe Peter is not now vpon the earth neither doth Christ speak any one word of his successours for then hee would haue said Vpon thee and thy successours I will buid my Church whereas Christ saith not either vpon him or vpon his successours but vpon the Rocke which neither hee nor they were And if Christ had said vpon thee and thy successours I will builde my Church what had this beene yet to the Bishoppe of Rome more then to the Bishop of Constantinople or of Alexandria or of Antioch where also Peter sate what is there vttered or what can there be gathered out of Christs words sounding for him more then for them So then as the Romanists craue of vs to produce one place of Scripture to proue the continued succession of our Churches so we aske of them one place of Scripture to proue this succession of Peter or this deputation which they challenge to themselues For as they claime to be his lawfull heires alone and to receiue from him a twofold sword which Peter himselfe did neuer handle and a triple crowne such as Peter himselfe did neuer weare who preached but Lorded it not wheras they Lord it preach not let them bring forth the Tables and produce the Testament let vs see the writings that we may examine the truth and discusse his title then which nothing can be demaunded more iust and equal But marke a little euen ye that haue but halfe an eare how partial Iudges and corrupt esteemers they are of things that any way goe against them In the point of iustification when we teach agreeable to the Scriptures and to all antiquity That we are iustified by faith alone they cry out that we abuse the people and falsifie the word forasmuch as the Scripture neuer saith by faith alone ye are iustified Whereas in the controuersie of Peters Primacy they deale deceitfully and teach that the Church is builded vpon Peter alone that the keyes of the kingdome of heauen are giuen to Peter alone that he is ordained to bind alone and to loose alone as if hee might play fast and loose at his pleasure and send thousands of soules into hell and yet no man to say vnto him sir why do you so as the Canonists teach They can neuer proue that either Christ spake or ment al these or any of these to Peter alone but in the question of iustification by faith alone though it be not found in so many words syllables in the Scripture yet the sense and substance of them is found nothing being more vsuall in the Scripture then this that we are iustified not by workes but without workes not of the law but without the law Rom. 3.20 and 9.11 and 11.6 Gal. 2.16 Ephes 2.8 2 Tim. 1.9 Tit. 3.5 If then wee be not iustified but by faith what is this but by faith alone So that we adde no more to the meaning of Paul then Christ added to the meaning of Moses which was nothing at all and yet where Moses saith Thou shalt serue the Lord Christ saith it is written Deut. 6.13 and 10.20 Thou shalt serue him onely Matth. 4.10 This then is one note of their partiality that they may adde and alter correct and corrupt at their pleasure wee may not explane and expound the true meaning of the Scripture by the addition of one word Another is this when wee say that these words of Christ in the Euangelist To thee I will giue the keyes and whatsoeuer thou bindest or loosest are not to be restrained to Peter alone but ought to be communicated to the rest of the Apostles in whose name he answered they cry out with a loude voyce and storme mightily at it that wee doe extreame wrong and iniury to Peter the Prince of the Apostles whiles we sticke not to extend and apply the same wordes to others which are peculiarly spoken vnto him and thereupon they vrge against vs in the very words I say vnto thee and Thou art Peter and wil not suffer vs by any interpretatioÌ„ though neuer so euident to depart one iot from the syllables but tie vs fast and keepe vs close to these particulars and as it were pinne vs to Peters sleeue Whereas by this limitation they ceasse not to wound themselues more then vs euen vnto the heart and yet doe not feele the force of the stroke that tendeth vnto death For they are not afraid to stretch these words in length vntill they cracke againe and albeit they be vttered in the singular number yet they extend them to all the Bishops of Rome from Peter who they say was the first vnto Paulus Quintus that now sitteth in that Sea as if Christ had said I will build my Church vpon thee Peter and vpon all the Popes of Rome after thee and thus as I haue heard they beare the simple people in hand that take vp all things at the second hand that Christ said I will build my Church vpon the Bishop of Rome What is now become of the words themselues which they pressed against vs did they not tell vs that Christ said Thou art Peter haue they forgotten what was spoken I say vnto thee It is the fairest flower of the Popes garland and as it were the soule and life of the Papacy to enlarge the words as farre as may be and to vnderstand them of the whole rabble of vsurpers and diuels incarnate that haue ruled in these last dayes and yet they cannot abide or endure that wee should extend them to all the Apostles And if I should aske them how the Bishoppes of Rome can challenge a right to be Peters successors forasmuch as they can neuer euidently proue by any testimony of holy Scripture that Peter euer was at Rome it would trouble their patience and put them into a sweat and yet do no good forasmuch as the contrary rather appeareth Coment on Phile. p. 469. as I haue shewed else-where Thus much of the partiality of these men who like enuious persons are content to pull out both their owne eyes that they may put out one of their fellowes Hitherto we haue spoken of the counterfeite head of the Church of Rome the like might be said of the rest of that proud generation who by sacriledge and vsurpation are growne to be great princes and lordes of the earth and namely of the Cardinals the Popes late creatures who glory to be called the princes Electors and thinke themselues to be equall to the greatest kings of the world who not long since were content to bee Parish Priests Hee hath aduanced them and they aduance him and one claweth another There is no testimony of antiquity nor foot-step found in the word of God Apol. Bellar. contra Mâ—â—â— praef to
Law they are called Priests Exod. 19.24 Thou shalt come vp thou and Aaron with thee but let not the Priests and the people breake through to come vp vnto the Lord lest he breake forth vpon them At this time Aaron and his sonnes were not consecrated to the office of the Priesthood neither was the tribe of Leui chosen to come neere to the Lord and therefore these Priests could be no other but the first borne that were sanctified vnto the Lord which is the point that now we deale withall Reason 1 This will farther appeare vnto vs if we consider what their dignitie was and wherein it consisted who excelled from the beginning in three things First he was Lord ouer his brethren according to that of Isaac when hee blessed Iacob the yonger in stead of the elder and thereby preferred him to the dignitie of the first borne Gen. 27.29 Be Lord ouer thy brethren and let thy mothers children bow downe vnto thee The like wee see in the booke of the Chronicles Chap. 21.3 touching the sonnes of Iehoshaphat Their father gaue them great gifts of siluer and of gold and of precious things with fenced cities in Iudah but the kingdome gaue hee to Iehoram because he was the first borne Secondly he had a double portion Deut. 21.17 that is two parts of all that the father had whereas the rest were contented with a single portion And this was so firmely established and decreed that no man vpon priuate affection ought to be disinherited and the reason is rendred for he is the beginning of his strength and therefore the right of the first borne is his Thirdly he was holy vnto God and was the Priest of the family vnder his father whom for the most part he vsed as an assistant vnto him in the managing of all the affaires thereof All this appeareth plainely in the dissolutenesse that fell out among the sonnes of Iacob which was sufficient to haue wrought the dissolution and desolation of that family when Reuben sinned against his father and defiled his bed by horrible incest he was disinherited and his excellency was diuided among his brethren Iudah gate the scepter Leui had the Priesthood and Ioseph obtained the double portion 2 Chronicles Chapter 5. verses 1 2. Againe as nothing is more naturall then Reason 2 that the father instruct and direct his children and set them forward in the wayes of godlinesse and well doing so nothing is more seemely among brethren then that the elder should help the yonger the stronger assist the weaker and the richer helpe the poorer Now none could be fitter to assist the father in the Kingly and Priestly office while he liued and to second him in them both when hee dyed then the first borne who is said to be the beginning of his strength the excellency of dignity and of power Genesis Chapter 49. verse 3. Seeing then it is iust and right and profitable it ought to be confessed and acknowledged of vs. Lastly heereunto in processe of time was Reason 3 added another reason and a new necessitie of lifting vp their heads when GOD destroyed all the first borne in the land of Egypt so that there was no house wherein there was not one dead Now Exod. 12.29 inasmuch as the first borne of Israel escaped out of this common calamitie as it were a brand taken out of the fire God saith vnto Moses Sanctifie vnto me all the first borne whatsoeuer openeth the wombe among the children of Israel c. it is mine Exodus Chapter 13. verse 1. From hence we may conclude that all the first borne were consecrated vnto GOD and were to bee employed in his seruice This is indeed a type and figure and hath Vse 1 not place among vs howbeit it is written for our admonition vpon whom the endes of the world are come and offereth many good and profitable instructions for our edification This teacheth who are chiefly bound to serue the Lord. The greater our giftes are the fitter we are for God and none is to disdaine to employ themselues and all that is in them to his seruice To this purpose commeth the saying of the wise man Prouerbes Chapter 3. verse 9. Honour the LORD with thy substance and with the first fruites of all thine increase Such as haue receiued the greatest measure of grace are bound to yeeld vnto him the greatest honour and to bring forth the greatest obedience as the fielde that hath most cost bestowed vpon it giueth the greatest encrease Such as haue receiued fiue talents should gaine with them other fiue If he haue made vs as the first borne preferred vs before many other and doubled his Spirit vpon vs as it were a double portion let not vs content our selues in any wise to giue him a simple and single gift or recompence of all his labours bestowed vpon vs. The first reproofe This reprooueth those that scorne the Ministery as base and reiect the calling it selfe as needelesse and superfluous in their eyes that account it too contemptible to employ the best and chiefest of their children in it In former times the first borne were teachers of the families and Ministers of the Church vntill God set apart the tribe of Leui to serue at the altar in the temple The best things that we haue are not too good for God euen to giue them vnto him all the dayes of their life For whom are the best fittest but for him that is best He challenged the eldest to serue him the rest he permitted to the father to be employed as he saw good First God will be serued as it is great reason he should be and afterward he giueth vs leaue to serue our selues Iesse serued the king with his eldest sonne in the warres 1 Sam. 17.13 and kept his yongest at home and bestowed him about his owne businesse If any thinke his first borne to be too good to minister before the Lord he honoureth them aboue the Lord. Doth any thinke himselfe too good or too great a man to be sent as an embassadour from the Prince to forraine estates or rather doe not men sue for such high places and think themselues happy when they attaine vnto them How commeth it then to passe that men of countenance are ashamed to see their children to be the embassadours of the king of kings and to be employed in the greatest seruice to make peace betweene God and man and to saue soules from death and destruction If a man be blessed with many children if any bee more toward in wisdome in learning in iudgment in stayednesse and in giftes he were fittest for the Lord. But the Ministery of the word in our dayes through the abundance of sinne and of iniquity getting the vpper hand is grown into disgrace and contempt because men cannot abide to be reproued whereas to them that are sanctified and shal be saued it is the power of God 1 Cor. 1.24 and the wisedome
98 99. by them the young-man may by taking heed cleanse his waies by them all men shal be made more wise then their enemies more learned then their teachers more prudent then the ancient by them they shall make their way prosperous â—â—sh 1 8. and by doing according to that which is written in them they shall haue good successe Of this is Salomon also another witnesse Prou. 2 9. My sonne if thou wilt receiue my words and hide my commandements within thee c then shalt thou vnderstand righteousnesse and iudgement and equity euery good path This is directed not onely to Princes and Magistrates as appeareth in the Epistle to the Hebrewes but to all the children of God Chap. 12 5. of what calling soeuer they be So the Apostle speaking of our ordinary meates and drinkes declareth that they are sanctified by the word of God and by prayer 1. Tim. 4 5. That which hee speaketh of our vse of the creatures must be vnderstood of all things else and stretched to all our actions forasmuch as the word must be our warrant wheÌ„ to do euery thing how to do it in a good manner how to flye euil and how to vse christian liberty in things that are in themselues indifferent Reason 1 This is so euident that we want not many reasons to confirme it vnto vs. First the titles giuen to the word do teach it For it is called the statute law of God Are not the statute lawes of the kingdome sufficient to direct vs what to do and what we ought to do They are able to secure vs from danger without any forraine helpes Hence it is that the Prophets cry out in euery place for obedience to the statutes of God Deut. 4 1 and 5 1 and 6 1. Psal 119 24. they will tell vs what wee ought to do Likewise the word is saide to be our Counseller as it were a man of Law to which we ought euermore to resort as we see men in matters of doubt repaire to their learned counsell that they may doe nothing without aduice Secondly the Apostle setteth downe this Reason 2 rule that whatsoeuer we do whether we eate or drinke or enter into any action we must set before vs as the chiefe and high end of all the glory of God There may be indeed and are other ends of the things we doe but this ought to be the principall If this be wanting what other ends soeuer we haue the worke is defectiue and vnholy vnto vs. But no man can glorifie God in any thing without obedience and there is no obedience but in respect of the commandement and word of God The Prophet saith well Hath the Lord as great delight in burnt offerings and sacrifices 1 Sam. 15 22. as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fatte of Rams Heereupon therefore it followeth that the word of God directeth a man in all his actions whereas all things done without the testimony of the word of God are without obedience The rule is generall 1 Cor. 10 31. Whether yee eate or drinke or whatsoeuer ye doe doe all to the glory of God and therefore nothing which is done without the warrant of the word can be done to the glory of God Thirdly the Apostle speaking of things Reason 3 that are in their owne nature indifferent concludeth that whatsoeuer is not of faith is sinne Rom. 14 23. If any say the Apostle meaneth a full perswasion of that which he doth to be well done It is true but from whence can that assurance grow vnto the conscience but from faith and how can we perswade our selues that we do well but when we haue the word of God for our warrant The argument then is thus framed wheresoeuer faith is wanting there is sinne but in euery action not commanded and allowed faith is wanting therefore in euery action not commanded and allowed there is sin and consequently to approue our actions we must haue the precept and commandement of God and the allowance of his word Let vs after these things thus confirmed Vse 1 to our consciences proceed to the vses First forasmuch as we must fetch the warrant of our actions from the pure fountaine of the word it teacheth vs the perfection and all-sufficiency of the word of God It needeth no humane verities or popish traditions to be patched or put vnto it which were as much as to adde a ragge to a new garment that needeth it not Psal 19.7 2 Tim. 3 16. The Law of the Lord is perfect conuerting the soule saith the Prophet The whole Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse saith the Apostle It is able to make vs wise vnto saluation and to furnish the man of God to euery good worke Iohn 5 39. Search the Scriptures for in them yee thinke to haue eternall life saith Christ But are all things that we are to do expressed in the word I answer all things are not expressed word for word in so many sillables Whit. contro 1. de Scrip. Quest 6. but all things are contained in the Scriptures For we must know the rule of Nazianzene and it is a sure one that such things as are gathered out of the Scriptures are euen as if they were written they are of like nature of like force of like authority First some things are not in deed and in truth and yet are said to be in Scripture as that God sitteth that he hath eyes eares hands mouth and such like Secondly some things are in deed and yet are not said to be to wit expresly and in so many words so that though the words bee not there yet the doctrine is as that the holy Ghost is God that he proceedeth equally froÌ„ the Father and from the Sonne that there are two Sacraments that Christ is God of himselfe and consubstantiall with his Father and an hundred such points which are necessarily collected and concluded from them as he that saith twice two saith foure and he that saith twice twenty affirmeth forty though not in so many words Nazian lib. 5. de Theolog. Againe some things neither are neither are saide to be as that an image and an idoll are different in themselues And lastly some things are and are said to be in the Scriptures as that there is one God and one Mediatour betweene God and man Now we say that all things necessary are contained in them but not expressed as the baptisme of infants and originall sinne yet are distinctly and demonstratiuely inferred out of them and so are all things that belong to faith or obedience whatsoeuer we are either to beleeue or to practise Luc. 16 29. Abraham saith to the rich man They haue Moses and the Prophets let them heare them if they heare not them neither will they be
with his hands the thing which is good that he may haue to giue to him that needeth Secondly it is very comfortable to vs to be busied in them we must looke for a blessing vpon vs and them while we continue in them God appeared to Moses in a slame of fire out of the middes of a bush while he kept the flocke of Iethro his father in Law Dauid was chosen and taken from the sheepefolds to feed the people of God The Lord tooke Amos Amos 7. â—â— as he followed the flocke and said vnto him Goe Prophesie vnto my people Israel While the shepheards were attending their flocks by night and abiding in the fields an Angel of the Lord brought them tidings of great ioy which should be to all people that to them was borne that day in the City of Dauid a Sauiour which is Christ the Lord Luke 2.10 11. The like we might say of Iacob while he was faithfull in his calling the Lord appeared vnto him He chose his Apostles as they were busie in their callings and painefull in them Gen. 31. â— Matth. 4â— 21 and â—â— Peter and Andrew as they were casting a net into the sea Iames Iohn his brother as they were mending their nets for they were fishers Matthew the Publican as he sate at the receit of custome he saith vnto him follow me who arose immediatly followed him Mat. 9. While we walke in our callings we may look for a blessing but when once we goe from them and either forsake our calling or busie our selues in other mens callings we can expect no blessing at his hands for when we leaue them he leaueth vs when we returne to them he returneth to vs. Thirdly euery one must iudge and esteeme his particular calling to be the best and fittest for him The Apostle confirmeth this by his owne practise and example Phil. 4 12. I haue learned in whatsoeuer estate I am therewith to bee content This will arme vs against all discontentment and murmuring against God and make vs quietly to keepe our owne standing When Absolon was not content with the place of a Subiect and to be accounted the Kings sonne but said O that I were Iudge among you 2 Sam. 15 4. then he sought his fathers kingdome â— 20 24. When the sonnes of Zebede contented not themselues with the calling of Disciples but were enflamed with the thirst of honour and desire of dignity to be the greatest in the kingdome of Christ then arose enuy and heart-burning among them It is altogether vnpossible that we should rest well pleased with our callings and conditions and not climbe aloft aboue the places wherein we are set except we set downe this as our rest that our calling such as God hath appointed is the fittest and meetest for vs. Lastly euery one is bound to glorifie God in his calling though it be neuer so meane or base Wiues are charged to be obedient to their owne husband that the word of God be not blasphemed Tit. 2 5 10. Seruants are commanded to please their masters in all things that they may adorne the doctrine of God our Sauiour in all things Tit. 2 10. That the Name of God and his doctrine be not blasphemed 1 Tim. 6 1. This ought to be propounded vnto vs and set before our eyes to make it the end of all our actions that whether we eate or drink or whatsoeuer we do we may do all to the glory of God 1 Cor. 10. It is not the highnes or lownesse the greatnes or meannesse of our calling that God so much respecteth as the sincerity of the heart of him that walketh in his calling If it be not sound all our actions are corrupt We must not think that onely men of high callings are to giue glory vnto God it is a common duty required of all and woe vnto vs if we do it not The heauens declare the glory of GOD much more ought man endued with reason and vnderstanding 27. And of Kohath was the family of the Amramites and the family of the Izeharites and the family of the Hebronites and the family of the Vzzielites these are the families of the Kohathites 28. In the number of all the males from a moneth old and vpward were eight thousand and sixe hundred keeping the charge of the Sanctuary 29. The families of the sonnes of Kohath shall pitch on the side of the Tabernacle Southward 30. And the chiefe of the house of the families of the Kohathites shall be Elizaphan the son of Vzziel 31. And their charge shall be the Arke and the Table and the Candlesticke and the Altars and the vessels of the Sanctuary wherewith they minister and the hanging and all the seruice therof 32. And Eleazar the sonne of Aaron the Priest shall be cheefe ouer the cheefe of the Leuites haue the ouersight of them that keepe the charge of the Sanctuary Now we come to Leuies second sonne We haue spoken before of Gershon of whom came the Gershonites It followeth to speake of Kohath for to him his posterity were committed the most honourable offices as we shal see afterward in the next chapter Touching whom we may obserue as we did in the former these particular points First the families that descended of him which are foure in number the Amramites the Izeharites the Hebronites and the Vzzielites verse 27. Secondly the number of the males that came of them to wit eight thousand and sixe hundred verse 28. Thirdly the place where they pitched to wit the South-side of the Tabernacle verse 29. Fourthly the ouerseer or superintendent of them namely Elizaphan the sonne of Vzziel verse 30. Fiftly the charge and function committed vnto them were the chiefe things within the Sanctuary verse 31. Sixtly the ouerseer of all these ouerseers and the chiefe of them that were the chiefe was Eleazar the sonne of Aaron who had authority ouer all the Priests and Leuites verse 32. He was vnder Aaron appointed to haue the ouersight of them that had the charge of the Sanctuary For Aaron himselfe was the high Priest and his eldest sonne Eleazar was vnder him as it were the second Priest euen as in the reigne of Zedekiah the high Priest was Seraiah the second Priest was Zephaniah as we reade in the second booke of the Kings chap. 25 18. The Captaine of the guard tooke Seraiah the cheefe Priest Zephaniah the second Priest and the three keepers of the doore See the notes on the Geneua Bible The second Priest is thought to be one appointed to succeed in the high Priests roome and to supply his place if he were sicke or otherwise hindred and letted by necessary occasions Of this family of the Kohathites came Moses and Aaron And albeit the Lord appeared in speciall manner to Moses called him to be a most excellent Prophet to whom he reuealed himselfe as it were face to face and chose him to be the Gouernor of a mighty
shall be put to death 39. All that were numbred of the Leuites which Moses Aaron numbred at the commandement of the Lord throughout all their families all the males from a moneth old and vpward were twenty and two thousand Wee haue already handled the numbring of two of the families that haue their foundation in the sonnes of Leui to wit the Gershonites and the Kohathites Now followeth the third and last that is the Merarites touching whom we are to consider sundry particular points as we haue done in the two former diuisions For first the families descended of Merari are named which are two the Mahlites and the Mushites verse 33. Secondly the number of persons the summe of them according to the number of all the males from a moneth old and aboue was sixe thousand two hundred verse 34. Thirdly the Ouerseer or Superintendent of them all was Zuriel the sonne of Abihail Fourthly the place of their abode in the host was on the North-side of the Tabernacle verse 35. Lastly the office and function committed vnto them was the woodworke and the rest of the instruments These things were committed to their charge and custody Hitherto wee haue handled the numbring of this Tribe simply considered in it selfe according to the particular families of it now let vs obserue how it is concluded In this conclusion set downe in the two last verses of this diuision we are to marke two points first the persons that went before the Arke of the Couenant on the East-side secondly the totall sum of the whole Tribe is reckoned vp The persons that were to pitch on the fore-front of the Tabernacle toward the East are these both Moses himselfe as the chiefe Captaine Commander ouer the whole and also Aaron with his sons the Priests ministring vnto God and his Church whereunto is annexed a certaine prouiso that none should dare to thrust himselfe into their office verse 38. Secondly the totall sum of all the former particulars is brought together and the accounts cast vp which are said to amount to two and twenty thousand v. 39. Out of which generall number must be deducted the Priests and the first borne of the Leuites themselues for otherwise the whole Tribe of Leui consisting of the Priests and such as are called by the common name of Leuites amounted to the number of twenty and two thousand and three hundred soules Verse 33. Of Merari was the family c. In this diuision we see more plainely and particularly that which was in part noted before namely the seuerall mansions and situations that these Leuites had about the Tabernacle which being the place of Gods publike seruice they compassed it round about that they might not be farre from any of the people of God but alwaies resident among them The Gershonites pitched behinde the Tabernacle westward verse 23. The Kohathites pitched on the south-side of the Tabernacle verse 29. The Merarites pitched on the north side of the Tabernacle verse 35. Now lest any part should be left vnfurnished and vnprouided Moses and Aaron and his sonnes are commanded to take vp the fore-front of the Tabernacle and to pitch on the East-side GOD might haue put and placed all the Leuites in one corner of the host if it had pleased him but in great mercy both toward the Leuites and people they are seated in the middest of the army and charged to compasse the Tabernacle round about to the end they might serue the better for giuing direction and instruction indifferently to all the rest of the Tribes that were to vse their Ministery Thus we see that neither the Teachers were constrained to go farre to their hearers nor the hearers to take any tedious iourney to their Teachers This teacheth vs that God will haue euery part of his people taught Such is the goodnesse Doctrine 1 of almighty God God wil haue all places and people taught euen the smallest that he will haue none of his seruants vntaught how small soeuer the places be how meane soeuer the persons be None are too high in regard of their great places none are too low in regard of their obscure callings none are too good to be taught whatsoeuer their degrees be We see this most euidently in the Tribe of Leui it selfe To what end and purpose were they diuided in Iacob and scattered in Israel Gen. 49 Gen. 49 7 but that all the Lords people might be instructed from the highest to the lowest and haue their portion in due season alotted vnto them of God This is giuē as a commendation of the Leuites and of Iehoshaphat that sent them 2 Chron 17 9. They taught in Iudah and had the booke of the Law of the Lord with them and went about throughout all the Cities of Iudah and taught the people This we see in the Apostle Paul writing to the Ephesians and setting downe the notable fruites and ends of the Ministery of the word Eph. 4 13. He gaue some to be Apostles some Prophets some Euangelists some Pastours and Teachers Till we all meete together in the vnity of faith vnto a perfect man and the measure of the age of the fulnesse of Christ Touching the practise of this duty we haue a notable example in Christ our Sauiour in many places of the Euangelists Luke 8 1. It came to passe afterward that he went throughout euery City and Village preaching and shewing the glad tydings of the kingdome of God and chap. 13 22. He went through the Cities Villages teaching and iournying toward Ierusalem The like we reade of the twelue Apostles who walked in the steps of their master going through the Townes preaching the Gospel and healing euery where Luke 9 6. So also it was with the seuenty Disciples the Lord sent thē two and two before his face into euery city and place whither he himselfe would come Luk. 10 1. Seeing then the Priests and Leuites Christ his Disciples went about through all the Citties of Iudah published the Gospel in euery city and village preached euery where and went into all places we conclude that it is the ordinance of God that all places great and small all persons high and low all congregations bigge and little should haue the word of God established and setled among them Reason 1 This will be made plaine and cleere vnto vs by diuers reasons First consider with me the titles that are giuen vnto God in the Scriptures He is worthily called the King of his Church and the Lord Master of his house-Is not he the Shepheard of Israel that leadeth Ioseph like sheepe Psal 80 1. Will a Shepheard that hath any care of his Sheepe or any loue vnto them looke vnto some of them and not to all Or will he not rather if any be gone astray Lu. 15 4 5 6. leaue ninety and nine in the wildernesse and seeke that lost one vntill he finde it So is it the will of our Father that is
and infirmities of the Ministers should not bring the holy ordinances of God into contempt Lastly this law seemeth to be restrained to such Leuites as bare the burden of the Tabernacle the Sanctuary all the instruments of it For God will haue no man to liue without a calling he aloweth idlenesse in no estate and condition What then did the Leuites What the Leuites did after 50. yeares of age They trained vp younger men they instructed them and were no doubt as the Ouerseers of the schooles of the Prophets in them were the younger sort brought vp and called the children of the Prophets Besides they preached to the people and taught the Law of the Lord which is no idle worke but a matter of great labour exceeding paines so that albeit they bare not material burdens which required strength of body yet they bare weightier burdens then those they had the charge of mens soules lying heauy vpon them which is able to presse downe the feete and to weary the shoulders of the strongest man Last of all no doubt they were present president at the oblations that were brought they offered sacrifices and burned incense vnto God in the Tabernacle so many of them as were of the number of the Priests as appeareth by the age of Aaron who ministred in the place of Gods seruice after the age of fifty It is noted of Zachary the Priest that he was an old man Luc. 1 7. he was well striken in yeares which cannot be supposed or imagined but he was aboue 50. yeares of age yet he ceassed not to execute the Priests office before God in the order of his course and burned incense in the Temple Nay the circumstances of the text in that place do rather guide vs and as it were leade vs by the hand to thinke that he was more then threescore peraduenture fourscore and it may be aboue otherwise there had beene no great barre and impediment on his behalfe but he might haue a childe wheras he obiecteth against the Angel not onely the age of his wife but also his owne age Whereby shall I know this Luc. 1 18. for I am an old man and my wife well striken in yeares So then all the Leuites being come to the age of fifty trained vp young men vnder them they were as tutors vnto them taught the people knowledge sitting in the chaire of Moses and the Priests offered sacrifice to God first in the Tabernacle and after in the Temple their time of vacation therefore was granted from such labours and seruice as required the strength of the body which Moses himselfe seemeth to point vnto afterward in this booke From the age of fifty yeares they shall cease waiting vpon the seruice thereof Num. 8 25 26 and shall serue no more but shall minister with their brethren in the Tabernacle of the Congregation to keepe the charge and shall do no seruice c. Verses 2 3. Take the summe of the sonnes of Kohath c from thirty yeares old and aboue c. See heere a different manner obserued in numbring of this Tribe from the former Before they were numbred at a moneth olde because then they were fit to be presented to God but yet not fit to execute the office of the Ministery or manage any businesse of charge and importance Now none are numbred vnder thirty because before they were not capable of this office Such as were to serue in the warres among the other Tribes were numbred at 20. yeares old but such as were to appeare before the Lord to doe the warfare of his seruice Numb 8 25. as the Scripture speaketh must be 30. yeares of age so that he requireth greater maturity in the gifts of the body and minde greater wisedome vnderstanding in such as minister in the Tabernacle then in such as pitch vp their Tents and go out with an army There is wonderfull skil required in leading an host of men against the enemy but to be a Captaine ouer the Lords people and to conduct them into the field against the spirituall enemies of our soules where the danger is greater is a matter of deeper knowledge pollicy experience and iudgement We learne from hence how the Doctrine 1 Ministers of the word ought to be qualified The Minisâ— of the woâ—â— must be man of grauity 〈◊〉 moderanâ—â— their affeâ—â—ons they must be men of grauity wisedome sobriety and moderation of all their affections For if this were required of those that serued in the Tabernacle and the Temple in the time of the old Testament that onely they of 30. yeares old and aboue euen vntill fifty should enter into that calling who then were in the prime and flower of their age and had the greatest gifts much more is it necessarily required of the Ministers of the Gospel that they be men of sobriety constancy staiednesse wisedome iudgement and diligence Such as were to builde the Tabernacle and to frame all the instruments of it and appurtenances vnto it were filled with the Spirit of God in wisedome and in vnderstanding Exod. 31 3. and in knowledge and in all manner of workmanship All such as had any hand in the erecting thereof were fitted to it for God did put wisedome in the hearts of all that were wise-hearted verse 6. that so they might make all that he had commanded them The building vp of Gods Church is a greater worke and therefore the workmen appointed to the edification of it must not haue lesser gifts or baser qualities Hence it is that the sons of Eli are noted to bee wicked men greeuous sinners that knew not the Lord 1 Sam 2 1â—â— because they bare themselues without sobriety temperance and discretion they were ful of lightnesse wantonnesse excesse and couetousnesse The sinnes of Ieroboam are set out that he made not choise of the Tribe of Leui 1 Kings 12 â— but took the scum of the people and the basest of them men of euill note Christ willeth his Disciples to be wise as serpents Math. 10. 1 Tim. â—â— Titus 1 â— The Apostle Paul describing what the Ministers ought to be teacheth that they must be vnreproueable and blamelesse they must be wise iust patient temperate discreete not selfe willed not soone angry not giuen to fighting and brawling So that the Ministers set apart for the worke of the Ministery must not onely be apt to teach and able to diuide the word of truth aright but there is farther required of them that they be qualified with wisedome with knowledge with gifts of gouernment discretion in their calling and conuersation As this is plainely proued vnto vs by these consents so it may be strengthened by these Reason 1 few yet forcible reasons First because they haue oftentimes giuen vnto them in the scripture the name of Elders Many titles are giuen vnto them and euery one of them carrieth some instruction and admonition with it vnto
the staues of it 15. And when Aaron and his sonnes haue made an end of couering the Sanctuary and all the vessels of the Sanctuary as the Campe is to set forward after that the sonnes of Kohath shall come to beare it but they shall not touch any holy thing lest they die These things are the burden of the sonnes of Kohath in the Tabernacle of the Congregation 16. And to the office of Eleazar the sonne of Aaron the Priest pertaineth the oyle for the light Exod. 30 34. Exod. 30 24. and the sweet incense and the daily meate offering and the annointing oile and the ouersight of all the Tabernacle and of all that therein is in the Sanctuary and in the vessels thereof In this diuision the particular charge beolnging to the sonnes of Kohath is both propounded and confirmed Touching the speciall parts heere remembred First Aaron and his sonnes as ouerseers of the rest are charged when the hoste of God remooueth to couer the Arke of the Testimony the Table of shew bread the Candlesticke of light the vessels of oyle and such like Secondly the duty of the Kohathites is set downe that so soone as Aaron and his sonnes haue made an end of couering the Sanctuary and all the instruments of the Sanctuary they must come to beare both it and them as it was deliuered vnto them prouided that they did not touch any of them or meddle with them vntill they be couered lest they be destroyed Thirdly the office of Eleazar the Priest the sonne of Aaron is specified to him belonged the oyle for the light the sweet incense the daily meat offering and the anointing oyle with all the ouersight of the Tabernacle These seuerall points thus largely laid open may seeme needlesse and vnprofitable to be thus particularly rehearsed but as all things were done in types and figures vnto them so they had their vses to them and serue also for our instruction to the end of the world Touching the instruments belonging to the Tabernacle and the vessels that were vsed as the oyle the lamps the candlestickes the shew bread the incense and what were the significations of them we haue already declared in the bookes of Exodus and Leuiticus Now we wil onely call to remembrance these three points and briefly note what we are to learne from thence First the Tabernacle was remooued from place to place and the parts of it taken asunder and ioyned together This was a figure of the Church and sheweth that the faithfull so long as they liue in this Tabernacle of the body â— Pet. 1.13 are absent from the Lord and so shall continue vntill they obtaine a stable inheritance in the heauens We are not as yet come to the rest Deut. 12.9 and to the inheritance which the Lord our God shall giue vs. We haue heere no continuing citie to dwell in we are as Pilgrimes and strangers in this world We seeke a countrey else-where Let vs therefore vse this world as though we vsed it not 1. Cor. 7.31 Be not deceiued with the glorious and glittering shewes of earthly things If we did consider the frailty and vncertainty of all humane things heere beneath that they are the suttle and sugred baits of Satan which catch and condemne many thousands in the world Tim. 6.6 and bring men to many foolish and noysome lusts that drowne them in perdition and destruction we would not so easily wound our consciences and sell our soules for gaine as the maner of many is who in all things wherin they haue dealings and doings with others regard nothing but their owne wealth albeit it be ioyned with decay and vndoing of our brethren Secondly obserue in this place that the Sanctuary together with all the frame and furniture thereof was couered with badgers skinnes a very sure couering to teach vs that the whole Church euery particular member thereof are vnder the protection of God as it were vnder a couering Hereunto the Prophet alludeth Psal 27.5 In the time of trouble he shall hide me he shall set me vp vpon a Rocke And the Prophet Esay chap. 4. 5 6. The Lord wil create vpon euery dwelling place of mount Zion and vpon her assemblies a cloude and smoake by day and the shining of a flaming fire by night for vpon all the glory shall be a defence and there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a couert from storme and from raine This ministreth great comfort to all the faithfull seruants of God to consider that howsoeuer the Tabernacle was subiect to the violence of winde and weather yet it could sustaine no harme because it was most surely and safely couered against all iniuries tempests and stormes whatsoeuer None lie open to such troubles and turmoiles as the Church none are so garded regarded as they are It were vnpossible that we should hold out and continue in our profession against such dangers except we had a couering vpon vs as the helmet of saluation He is our defence and a buckler round about vs. He will neuer leaue vs nor forsake vs so that we may boldly say The Lord is my deliuerer I will not feare what man can doe vnto mee Lastly we see the Tabernacle had diuers and sundry instruments in it belonging to the worship of God and sanctified and set apart to holy vses so is it in the Church of God the word the Sacraments the preaching the praiing the praysing of God the gifts of sundry sorts bestowed vpon the Church are all of them sacred and holy by the speciall institution of God Hereunto doth the Prophet Zachary allude chap. 14. 20 21. In that day shall there be vpon the bels of the horses holinesse vnto the Lord and the pots in the Lords house shall bee like the bolles before the altar yea euery pot in Ierusalem and in Iudah shall be holinesse vnto the Lord of hostes and all they that sacrifice shall come and take of them and seeth therein for in that day there shall be no more the Canaanite in the house of the Lord of hostes The things that God hath appointed to the glory of his Name and the furthering of his worship are al of them holy and there is as it were grauen vpon them Exod. 28.36 as once on the forehead of the high Priest Holinesse to the Lord. Hence it is that the word is called the holy Scripture and all other things belonging to the seruice of God are holy also This teacheth how wee should bee affected when we present our selues in the presence of God and come to be partakers of the ordinances of God Heere are holy things for such as are holy if we come vnto them with sanctified hearts and touch them with sanctified hands Such as come prophanely vnto them receiue no benefite by them He that turneth away his eare from hearing the Law euen his praier is
abhominable If we come wickedly and vnworthily to the Lords Supper we eate and drinke our owne damnation Let vs therefore examine our selues and prepare our hearts before we come that so wee may bee meete partakers of those holy mysteries Obiect Before wee come to the doctrine offered vnto vs in this diuision we are to answer one obiection that ariseth from hence For the question may be asked whether this charge heere spoken of were perpetually enioyned to the Leuites that they should carry the instruments of the Sanctuary and the Arke whether I say they were alwayes to beare the Arke Answer or not I answer this commandement was temporary It was their duty for a time vntill the Priests were encreased and multiplied in number that they were sufficient and enabled to carry it Deut. 31 9. But afterward all the examples of the histories mentioned in the bookes of Ioshua and the Iudges of Samuel and of the Kings do manifestly declare that it was the office of the Priests themselus Iosh 3 6. 1 Sam. 14 18. 2 Sam. 15 29. 1 Kings 2 26 and 8 3 4. For the most worthy things were to be handled by the more worthy persons thereby to testifie the worthines and dignity of the things themselues and to procure the greater reuerence and respect vnto them Wherefore the commandement enioyned in this place was for a season onely vntill there were a sufficient number of the Priests to do it 2 Sam. 6 3. The setting of the Arke vpon a Cart was Dauids infirmity though otherwise a man after Gods owne heart for Princes may erre the best of them may be deceiued They followed not the ordinance of God and caused it not to be carried on the shoulders eyther of the Priests or Leuites but followed the example of the Philistims who made a new Cart 1 Sam. 6 7 11. and laide the Arke of the Lord vpon the Cart so did Dauid and all the people they set the Arke of God vpon a new Cart and brought it out of the house of Abinadab Againe we reade sometimes in the Scriptures that the Leuites did it 1 Chr. 15 2. Then Dauid said None ought to carry the Arke of God but the Leuites for them hath the Lord chosen to carry the Arke of God and to minister vnto him for euer Thus was Dauid made wiser by the former breach of Gods wrath among them whereby Vzzah was destroyed Howbeit we must vnderstand heereby the Priests that were of the Tribe of Leui as appeareth by the 26 verse of that chapter It came to passe when God helped the Leuites to beare the Arke of the Couenant of the Lord that they offered seuen Bullocks seuen Rams Where we see that such as did beare the Arke did also offer sacrifices but the Priests office onely was to offer sacrifice therefore they onely did carry the Arke For all the Priests were Leuites but all Leuites were not Priests The name of Leuites was a common name to all that belonged to that Tribe whereof some were called Priests other by the common name of Leuites But concerning those that executed the Priests office and were not of that Tribe they were no better then intruders and vsurpers Verse 5 6 c. And when the Campe setteth forward Aaron shall come and his sonnes and they shall take downe c. Moses mentioneth and setteth downe in this place the particular calling of all the Leuites what they ought to do and what they ought not to do wherein they are to busie themselues exercise their gifts and how they may approue themselues in their places as if he should bring euery one of them into their proper field that they were to till For euen as a master of a family appointeth euery one of his seruants their taske and worke that he will haue them do so doth the Lord our God deale with his Ministers and all his people he giueth them their peculiar office and sheweth how and wherein they must employ themselues We learne Doctrine 1 from hence that euery man whether out of the Ministery or in the Ministery It is the duty of euery one to know and learne the duties of his owne calling must learne and know the duties of his owne calling what charge God hath laide vpon him and what seruice he requireth at his hands At the giuing of the law in Mount Sion euery one had his standing place assigned vnto him which he might not passe for as God hath set bounds vnto the sea that though it rage yet it can go no farther then hee hath appointed he hath said hitherto it shall goe and it can go no farther so Moses is charged to deale with the people that they do not breake thorough vnto the Lord Exod. 19 12. Thou shalt set bounds vnto the people saying Take heed to your selues that ye goe not vp into the Mount or touch the border of it c. Thus also the Lord speaketh to Ieremy chapt 1 5 10. Before I formed thee in the belly I knew thee and before thou camest foorth out of the wombe I sanctified thee and I ordained thee a Prophet vnto the Nations The Prophet Ionah is reproued that being to go to Niniueh Ionas 1 3. rose vp to flye vnto Tarshish from the presence of the Lord. Thus doth Paul speake to Timothy for hauing set downe before him the duty of his calling he saith 1 Tim 4.15 16. Tit. 1 5 and 2 15 and 3 â— Meditate vpon these things giue thy selfe wholly to them that thy profiting may appeare to all Euery one is taught to labour with his hands the thing that is good Eph. 4 28. and to withdraw himselfe from euery brother that walketh inordinately and not according to the doctrine receiued The reasons to confirme vs Reason 1 in this truth are many First we can neuer practise the duties of our callings except we know them This is the eie that leadeth vs to the doing of theÌ„ from the beginning to the ending of them The blind man cannot see his way Ioh. 13 17. If ye know these things blessed are ye if ye doe them When once we know what duties are laid vpon vs we are already entred into the way to do them and performe them Reason 2 Secondly such as transgresse the bounds set before them shall surely perish and be punished When the people before the Law was giuen were limited how farre to passe Moses addeth â—d 19.12 whosoeuer toucheth the mount shal be surely put to death and the Apostle prosecuteth the threatening further 〈◊〉 12.20 If so much as a beast touch the mountain it shall be stoned or thrust through with a dart So then the consideratioÌ„ of the punishment threatned denounced against all that breake the listes set vnto them which is farther confirmed by sundry examples of Vzzah and of Corah and his company ought so farre to preuaile with vs as to teach vs to continue in the workes
of our owne callings Reason 3 Thirdly it bringeth great confusion in family in Church in common-wealth when one executeth the calling of another If the priuate person should step into the place of the Magistrate and handle the sword of iustice it would ouerturne the whole State When Peter drew out his sword and cut off the eare of the high Priests seruant Christ said vnto him â—tth 26.52 Put vp againe thy sword into his place for all they that take the sword shall perish with the sword Euery one would be a Magistrate and presume to sit in the seat of iustice and no man would be content to leade a priuate life if he might doe what he list The like we might say of a family All men should know their standing the wife must not leape into the place of the husband nor the seruant into the place of the sonne but euery one do his owne duties and we shall finde enough to doe our callings if we be faithfull and diligent in them Vse 1 The vses are next to be considered First it reprooueth such as are altogether ignorant and neither know nor desire to know their duties A fault in all but especially in the Ministers of the word that should giue light to others God requireth of them to teach the people Mal. 2.7 The Priests lips should preserue knowledge that so they may shew themselues to be the messengers of the Lord of hostes They must out of their treasury bring forth things both olde and new They can neuer teach vntill they be taught but these occupy the place of teachers before they haue learned It is a most ridiculous thing for a man to take vpon him to runne a race that wanteth his legges or to be an Oratour and eloquent pleader that wanteth his tongue Christ Iesus taught his Apostles before he sent them to teach into all the world This was shadowed out vnder the Law Aaron must put on his belles â—xod 28.35 that his sound might be heard when he went in vnto the holy place before the Lord but now we haue Idol-ministers that haue mouthes but cannot speake the belles lacke the clappers they may be mooued but they cannot be heard It were fit that hee which is to build vp the house of God should be ignorant of nothing if it were possible for he may at one time or other make vse of his knowledge Iohn instructed the souldiers the Publicans and the multitude that repaired and resorted vnto him Luke 3. hee shall bee better able to apply his doctrine when he hath skill in euery mans trade and occupation Especially he ought not to be ignorant of the Scriptures but to know them plentifully and labour they may dwell in him aboundantly that from them as from a storehouse he may furnish himselfe with plenty of all good things Ignorance is a fault in any that would be accounted a Christian it is a double fault in him that is a Minister Secondly it reproues such as omit their owne duties but rush vpon the callings of other men These are as a seruant that is too diligent These are not idle but are busi-bodies in others mens matters as 2 Thess chapt 3.11.12 We heare that there are some that walke among you disorderly working not at all but are busie-bodies them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they worke and eat their owne bread So then whether we be idle and doe nothing or else busie in the duties belonging to other men in effect it is all one both are euill and vices to be reformed in vs. And the same Apostle 1 Tim. 5.13 setteth downe an heape and multitude of many sinnes They learne to be idle wandring about from house to house not only idle but tatlers also and busie-bodies speaking things which they ought not Heere is knit together as in a chaine a company of vices the idle wanderers pratlers curious and vncomly speakers The fountaine of all is idlenesse which is ranged in the forefront and draweth after it a taile and traine of diuers euils like a fruitfull mother that hath many children He speaketh by name against women who ought to be painefull not idle keepers of the house not walkers and wanderers out of the house The vertue that adorneth that sexe is silence and therefore they should not be tatlers and pratlers or their tongue like the Aspen leafe that neuer standeth still They should meddle with their owne businesse and not be busie in other mens Secondly seeing God hath set euery one in Vse 2 his calling it is our duty to walke as we are limited by the word The word of God is the warrantise of all callings We must doe our duties with faithfulnesse diligence patience and wisedome These are required to be performed in duties betweene man and man This is to walke worthy of God who hath called vs vnto his kingdome of glory 1 Thess 2.12 Many there are that professe the feare of God and beare themselues as the disciples of Christ who neglect the duties of their particular callings True it is the blessing of God is all in all For except God build the house Psal 127.1 2. the labour of the builder is in vaine and except God watch the Citie the labour of the watchman is in vaine We confesse also that God requireth of vs to search the Scriptures to pray vnto his Name and seeke after knowledge neuerthelesse these do not discharge vs from following the duties of our priuate callings It is not enough for vs to say that God will prouide for vs that he hath promised to blesse vs and to supply our wants and that he hath said he will neuer leaue vs nor forsake vs. For God hath promised no blessing to them that be idle he sendeth them to schoole to learne of the Ant which prouideth her meate in Summer and gathereth her food in the haruest â— 9 10 11. Prou. 6 8. Salomon calleth aloud to such How long wilt thou sleepe O sluggard when wilt thou arise out of thy sleepe Yet a little sleepe a little slumber a little folding of the hands to sleepe so shall thy pouerty come as one that trauelleth and thy want as an armed man As for those that pretend Gods prouidence hold out the doctrine of it as a buckler to defend them in their euill and idle courses they do most shamefully abuse it which is to bee furthered by the meanes that GOD hath appointed and in his wisedome annexed therevnto Neither let any thinke to obtaine any thing at his hands that sit still do nothing that say they will trust God with their life are sure that he will prouide for them The heathen men by the light of naturall reason saw well enough the foolishnesse and absurdity of these mens doings They commend the prayers of that Captaine â—ar in the â— of Paul â— milius that praied for victory
with his sword in his hand and fighting did call for aide and on the other side dispraise the practise of him that withdrew himselfe out of the battell so soone as it was begun vnder colour pretence of praying for good successe affirming that God doth not accept the sacrifice of Cowards neyther receiueth their prayers because they are vnreasonable For they held it no reason that he which shooteth not should hit the white nor that he should win the victory that abideth not the battell neyther that he should haue any good that doth nothing toward it As then victory is wonne by labour not by sloth so shall we attaine the blessings of God by our endeuour not by our idlenesse It is required therefore of euery one of vs to consider our callings wherein we are placed We haue not all of vs one calling but diuers Some are set in the priuate family and some in the common-wealth and some in the Church of God all haue not one office but diuers We are trauailers in this world as passengers in a Ship â—ut in compa â— Lygur and â—uma who being there some for one businesse and other for another purpose do neuer meddle one with another but euery one careth for the discharging and dispatching of his proper office So ought it to be with vs we haue our proper calling and proper duties to be performed therein Be diligent in the duties of it and thou maist looke for a blessing vpon thy labours Sanctifie thy daily labours with daily praier but presume not that praier shall helpe thee without thine owne labour If thou shouldst pray to God all the day long to feed thee to cloathe thee to sustaine thee and thy family the idle mans prayer auaileth nothing We must pray vnto him when we begin our labours and blesse his name when we haue ended our labours but to call vpon him determining with our selues not to take paines or not determining with our selues to take paines is no better then to dally with GOD and deceiue our selues Lastly it is our duty to seeke to be acquainted Vse 3 with the word where we shall finde that plainely and particularly set downe which we would know In what state soeuer we are set we shall haue a sure guide to begin the works of our calling to goe forward in them and to perseuere vnto the end Heereby we shall be able to warrant our workes and know what duties God accepteth and what he accepteth not It is a light vnto our eyes and a lanterne vnto our steppes Psal 119 105. It is the commendation of Gods children to be conuersant in it In darknesse we cannot go safely without the helpe of a lanterne so are wee borne and brought vp in ignorance and continue therein vnlesse wee be guided by the word of God and his Spirit Many that want the knowledge direction of the Scriptures think they liue in the light walke in the light and behaue themselues as children of the day and are in as good a case and haue as good soules toward God as they that study the Scriptures and meditate in them day night They thinke it is not for simple men to meddle with the Scriptures but for Preachers and Diuines They thinke that knowledge maketh men worse and that none are worse men that none will deceiue a man sooner then they and therefore such as seeke to know God and to serue him according to his word they call in contempt and derision Scripture men But these ignorant beasts speake by the spirit of the diuell and oppose themselues against the expresse commandements of God and the approued examples of his setuants The Lord himselfe speaketh Hos 4 6. My people perish for want of knowledge The Apostle saith 1. Cor. 14 20. Be not children in vnderstanding but in maliciousnesse be as children The men of Berea are commended Acts 17 11. because they searched the Scriptures priuately to proue the truth of the doctrine which they had heard deliuered publikely But if knowledge as is pretended do make men worse then is it euill in it selfe and not good forasmuch as that which is good cannot make a man euill What then Dare any two-legged beast presume in the prophanenesse of his wicked hart to say that to know God and his will which is most pure and holy can make a man any worse Or that the more a man knoweth of Iesus Christ and christian religion the worse he should be A vile blasphemy O detestable impiety Will it make a seruant worse to know the will of his Master Or a subiect to know the Princes lawes and statutes It will be farther obiected Obiect There was neuer more knowledge and lesse practise a man may heare many speake much out of the Bible who notwithstanding are naughty men I answere â—wer be it so yet the cause is not their knowledge but want of grace it is not in the word but their owne corruption â— 1.22 They are fooles saith Salomon that hate knowledge and are enemies vnto it For all well doing in our callings proceedeth from faith and faith is grounded vpon knowledge and doth increase through knowledge Where there is no knowledge of Gods sacred and heauenly will â—s 4.1 2. men breake out without all conscience into swearing lying stealing whoring and killing Moreouer all they that can talke of the Scriptures make shew of them to others haue not by and by the knowledge of them for as much as they may alleadge more a great deale then they vnderstand â—biect Shall none then be saued wil some say but such as know the Scriptures can we not be led by Gods Spirit and serue him except we be conuersant in them I answere â—nswer no. The Spirit guideth no man without the word We are begotten anew by the immortall seed of the word Pet. 1. â—m 1. saith Peter Of his owne accord he hath begotten vs by the word of truth saith Iames. If then we be begotten by the word to a new life we are dead without it or rather haue no being of a true Christian No man can truely serue God vntill he know how to serue him It is God that teacheth how he will be serued and he teacheth onely by his word He hath no other schoole-house but the Scriptures such as thinke to learne his will otherwhere are much deceiued and will in the end prooue themselues the disciples of the diuell not the schollers of Christ forasmuch as hee that is of God â—h 8.47 heareth Gods word yee heare it not because ye are not of God No man can be saued without faith for without faith it is impossible to please God but faith commeth by hearing and hearing by the word of God Rom. 10.17 No man can be saued except he be regenerated for except we be borne againe we cannot enter into the kingdome of God Ioh. 3. but wherewithall shall a yong man clense his
them that mourne in Sion and hang downe their heads through feeling of the wrath of God for their manifold sinnes they are to be comforted as well thereby as if the Lord himselfe from the highest heauens should comfort them and speake peace vnto their consciences There cannot be a greater enemy to the sauing hearing of the word then to imagine this that we haue nothing to doe with God but all with man when we heare the word This shaketh attention cooleth zeale breedeth negligence and hindereth obedience Secondly this serueth to reprooue all such Vse 2 as yeeld no obedience vnto God and his will but rebell against him openly and stubbornly and will doe nothing at all that hee commandeth These are not vnfitly called traitors and rebels against God The name of a traitour is most odious among all men no man can abide to be so accounted But what shall it auaile vs to be faithfull vnto men and vnfaithfull to God to obey them and to disobey him Moses telleth the people of Israel that they haue beene rebellious against the Lord Deut. 9.24 from the day that he knew them Such as rose vp against Aaron and would not submit themselues to Gods ordinance in his Ministery are called the children of rebellion Numb 17.10 and they are exhorted not to rebell against the Lord Numb 14.9 It is a vaine thing to say we are no traitors we hate the name of treason if we nourish open rebellion against God who is the King of kings Such as set themselues against Gods word and yeeld no obedience vnto it are rancke traitors and we need craue no pardon if we call them the children of rebellion Secondly it reprooueth such as prolong the time with God haue no leisure to hearken yet vnto him and so make him attend vpon them No man man must stand to debate or consult with flesh and blood whether he should obey God or not the wisedome and pollicy of man must not bee our counsellours they will deceiue vs and withhold vs from yeelding obedience vnto Gods commandements In his matters we must not pleade pollicy but when he commandeth we must with all speed yeeld obedience 1 King 13.9.18.19.21.26 The Prophet that contrary to Gods commandement did eat bread and drinke water in the house of the olde Prophet was deuoured of a Lyon this was the iudgement denounced against him Foras much as thou hast disobeyed the mouth of the Lord and hast not kept the commandement which the Lord thy God commanded thee c. thy carcase shall not come into the sepulchers of thy fathers The fruit of al disobediēce is our owne destruction notwithstanding our owne good intents which may please our selues but cannot please God When we haue his word we must not suffer our selues to be deluded by traditions by visions or by pretended reuelations The onely word reuealed vnto vs must put al other meanes to silence and make them giue place He that was commanded by the word of God to strike the Prophet and refused it was slaine by a Lyon 1 King 20.35 Let these examples make vs wise and their falles teach vs to stand vpright It is extreme folly to yeeld to the false and fained perswasions of ignorant men who goe about to tell vs that it is not so necessary a duty to obey the word of God deliuered vnto vs as many would make vs to beleeue that we shall be hated and derided of all men and therefore it is better for vs to seeke the fauour and good will of men and the applause of the world then to be singular and so contemned Let not vs be lulled asleepe with these sweet songs which are no better then cunning enchantments neither be led a side by such deceitfull counsellers as goe about to bring vs into eternall perdition Thirdly it reproueth such as part stakes betweene God and themselues and regard not to yeeld entire obedience vnto him but obey to halues For as Agrippa was perswaded somewhat to become a Christian so are these resolued a little to obey Saul was commanded to root out the Amalekites with all that was theirs from man to beast but he set his owne wisedome before the wisedome of the Lord sparing Agag and the better part of the sheepe to offer sacrifice vnto him But God spared not him for his kingdome was rent from him and giuen to his neighbor that was better then he The children of Israel were streightly charged of God to destroy the nations into whose land he would bring them lest by suffering them among them and by ioyning themselues with them they should learne their manners and serue their Idols which would turne to their ruine and destruction They executed part of his commandement they destroyed many of them took their cities yet because they saued a part and spared a remnant of them they found them by wofull experience to be thornes and prickes in their flesh Iudg. 2.3 and afterward they liued many yeres in their slauery and subiection as the booke of Iudges doth witnesse God looketh for full and perfect obedience so that there is no halting or faultering before him We see how Ananias and Sapphira were smitten with sudden death because they kept backe part of the price of that which they had vowed and dedicated vnto God Act. 5. This turned to their vtter destruction albeit they were taken to be zealous and forward disciples So shall it be with vs if we be like vnto them Let vs take heed of hypocrisie let vs labour to be entire and giue him the whole heart Vse 3 Thirdly let vs seeke after knowledge and vnderstanding of the will of God For how can that seruant practise and performe his masters will that neuer knoweth nor regardeth to know what he requireth or can that subiect obey the law of the Magistrate that is wholly ignorant of the Law The Apostle requireth that the word of Christ dwell richly in vs in all wisedome Col. 3.16 The true knowledge of God is the fountaine and foundation of all true obedience From hence as from a roote spring forth and spread abroad faith in Christ hope in the promises loue to the brethren the true worship of God and feare of his holy Name As on the other side from ignorance proceed infidelity distrust despaire presumption hatred of God malice superstition idolatry disobedience and all impiety Hence it is that the Prophet Hosea complaineth that God had a controuersie with the inhabitants of the land and that there was much ryot and excesse of vnrighteousnesse among them by stealing lying whoring swearing and killing because there was no knowledge found in that people thereby implying Hos 4.2 that they were vtterly destitute of all grace and goodnesse of all piety and true religion Such as know not God nor his will are ignorant what pleaseth or what displeaseth him and therefore cannot but offend him in both He that doth the will of God
ignorantly like the blinde man that hitteth the white cannot be accepted of him or looke for any reward at his hands God will accept of none to be his seruants that know him not Will any man receiue into his seruice one that cannot see to dispatch his businesse and shall we thinke that God will admit blinde men that regard not to vnderstand his wayes and want their spirituall eyes to discerne betweene good and euill This we see by sundry examples as Psal 95.10 where the Lord rendreth this reason why the people erred in their hearts and greeued him forty yeeres in the wildernesse Psal 95.10 because they had not knowne his wayes It was the cause why the Sadduces denyed the resurrection Matt. 22.29 Ye do erre not knowing the Scriptures nor the power of God This caused the Iewes to crucifie the Lord of life Act. 3.17 Now brethren I wote that through ignorance ye did it as did also your rulers for if they had knowne him they would not haue crucified the Lord of life This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse Rom. 10.3 because they know not the righteousnesse of God This was the cause of the idolatry of the Gentiles Gal. 4.8 When ye knew not God ye did seruice vnto them which by nature are no Gods So what was the cause but ignorance that moued Paul to persecute the Saints he rendreth this as the reason 1 Tim. 1.13 I was before a blasphemer and a persecuter and iniurious but I obtained mercy because I did it ignorantly in vnbeliefe And as it is the roote that brancheth out into many sinnes so it is as pitch that defileth whatsoeuer it toucheth turneth good affections into euill and maketh them to decline and degenerate into sinne Religion deuotion hope feare being ioyned and guided with the eye and light of knowledge please God whereas without this sight they highly displease him For religion ioyned with ignorance begetteth and bringeth forth idolatry deuotion accompanyed with ignorance is no better then superstition hope ioyned with ignorance worketh presumption feare ioyned with ignorance engendreth desperation If we haue not knowledge to support and season vs we erre out of the right way and are deceiued beyond all measure Loue blinded with ignorance becommeth sottish Zeale patience and such like corrupted with ignorance are turned into brutish and sauage passions This reprooueth three sorts of men First the practise of the Church of Rome â—reâ— that taketh away the key of knowledge from the people and seeketh to bring in palpable darknesse These false teachers cannot endure that the people should enioy the light of the Scriptures They reade them in an vnknown tongue perswading them they may be most deuout when they are most ignorant that it shall goe well with them though they haue no faith of their owne but an implicit faith to beleeue as the Church beleeueth albeit they know not what it beleeueth These are they that notably abuse the people to their perdition and bewitch them with spirituall socery as they that bring Gods iudgments vpon their heads â—â—8 â— 13. and 〈◊〉 1. â— 10. â— 1. 8. for when a land is destitute of the knowledge of God al things are couered with darknesse and the persons are liable to his fearefull iudgements as is euident by sundry places of Scripture Dauid saith the blind and lame that mocked at him were hated of his soule so that such should not enter into his house 2. Sam. 5.8 Such as are spiritually blinde shall neuer enter into Gods kingdome they are all seers that shall come thither The want of naturall sight is nothing in comparison of the want of the eyes of the minde Our Sauiour pronounceth them blessed that are pure in heart â— 5.8 because they shall see God This sight of the minde is two fold partly in this life partly in the life to come one of them vnperfect the other perfect when we shall see him as he is This is eternall life to know God â— 3.2 it is eternall death not to know him and to be ignorant that God is our father that Christ is our redeemer and that the holy Ghost is our sanctifier â—â—econd â—ofe The second reproofe is of those that are children in knowledge that liue in the light and yet can see nothing The Sunne shineth brightly in their faces yet they shut their eyes Many thinke they haue religion enough if they haue a good mind and meaning and leade a ciuil life among their neighbours who like not such busy fellowes that will be medling euermore with the Scriptures They are accounted honest men and are well liked of all they pay that they owe they are iust of their word they deceiue no man But this ciuil conuersation and honest behauiour shall profit them nothing nor be able to bring them into the fauour of God nor giue them any title to the kingdome of heauen so long as they are destitute of knowledge forasmuch as they haue God their aduersary who will contend with them and plead against them neither will he know them that regard not to know him Others despise it and contemne it like the foole or idiot that casteth away a pearle or precious stone not knowing the value or worth of it These come to the Church sometimes and heare the word of God both read preached and yet are not so much as acquainted with the histories of the Scripture the principles of religion which are as milke for yong children They know not what faith is they are not acquainted with the meanes of our iustification they know not the difference betweene the Law and the Gospel neither the vse of the one or the other they cannot discerne any thing betweene the religion of Christ and of Antichrist Lastly The third reproofe it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel that accuse the preaching and publishing thereof as the cause of the sinnes and enormities that abound among vs as also of the plagues and pnishments that God hath inflicted vpon the land These men vttering the froth and scumme of their soule mouthes and belching vp the venome of their poisoned hearts cry out It was neuer wel since this new religion sprung vp since there was so much teaching and preaching that we haue so much knowledge and learning that we are well the worse for it The cause of Gods iudgements is not the preaching of the Gospel but the contempt of the Gospel and because we haue the light but loue darkenesse more then the light God iustly giueth ouer such prophane beasts into a reprobate sense Our great ignorance is the cause of our sinnes and that we are children of darkenesse rather then of the day of the night not of the light Are not these ashamed to say that the light of the Sun causeth men to stumble and goe
soule that they may be preserued from sin from the infection of sin Now if any aske whether the disease of the leprosie be not contagious and therfore whether it be not expedient that all such as are taken and touched with it should be barred and banished from the society of men I confesse this is true and conuenient ought to be so but this was not the chiefe and principall end that God respected and therfore this is left to the Physitians and Masters of that profession to iudge according to the rules of art and experience God committed the matter to the Priests that they should order all things according to the directions giuen vnto them it had beene much safer to haue committed and commended the matter to such as had iudgement in that faculty Moreouer we must consider The leprosie of three sorts that as this disease was foule and filthy vgly and feareful so there are three sorts of it named in the law to wit the leprosie of the body the leprosie of the garments and the leprosie of the house so that it is most probable according to the opinion of the learned that the Iewes in a proper and peculiar manner vnknowne to vs at this day and vnknowne to the Iewes themselues at this day were troubled and tormented with this disease Euen as we that are cast into the last age of the world haue diseases that follow some sinnes which in former times were not knowne to the Physitians themselues And heereupon no doubt prophane writers tooke occasion to deuise sundry lyes and slanders against the whole nation of the Iewes as if it were hereditary vnto them and that all the posterity of Abraham were full of botches and blisters and itches and therefore were driuen out of Egypt by force Ioseph antiq lib. 9. lest they should corrupt the rest with their infection This forged surmise had ancient Authors to rest vpon Cornel. Tacit. Iustin lib. 38. and is as likely to proceed from the Egyptians themselues a proude and hauty people as from any other who being ashamed of the plagues that were sent among them and inflicted among them and desirous to blot out the memory of the reproch of their nation and of the vengeance of eternall God turned the iudgement of scabs blisters that fel vpon theÌ„ from themselues to the people of Israel as if they had infected them were for that cause compelled to banish them out of Egypt lest they should corrupt the whole countrey with their maladies But if this had bin the true reason of their departure why did they retaine them so long among them and in the end bestow vpon theÌ„ siluer and gold iewels and precious stones thereby spoiling themselues to enrich their enemies or why did they persecute them with such hatred at the red sea that themselues were drowned Furthermore among the curses that God denounceth to bring vpoÌ„ his people for the contempt of his word disobedience to his lawes Deut. 28.27 he threatneth to smite them with the botch of Egypt and with the hemrohds and with the scabbes and with the itch whereof they should not be healed Lastly if the people of God had beene haunted and vexed with any such filthy diseases the Lord would neuer haue established such sharpe and seuere lawes among them the like whereof were not to be found among forreine nations whereby such were separated from the company of men as had any loathsome and noysome vlcers and sicknesses following them yea if any suspition did arise they were seuered and sundered from the rest for a time vntill the trueth were throughly knowne and found out as appeareth at large in the booke of Leuiticus Verse 2. Command the children of Israel that they put out c. Heere we haue a plaine and expresse commandement of God charging Moses to put out lepers vncleane persons from the Congregation The Apostle Paul speaking of fornicators and incestuous persons that were vncleane liuers vncleane in body and in soule vseth the same word Put out such from among you 1 Cor. 5.13 thereby Doctrine 1 shewing what God intended by this Ceremony Obstinate sinners are to be cast out of the Church the substance whereof teacheth this truth namely that obstinate sinners are to be cast out of the Church All open offenders and vnreformed persons by the dreadfull and direfull sentence of excommunication as it were by the two edged sword of God are to be cut off from the fellowship of the Church and from all the priuiledges that belong vnto the faithfull This ordinance of God hath good ground vpon the separation mentioned in this place which was not commanded as a ciuill policy to keep the whole from the sick but as a part of Ecclesiasticall discipline inasmuch as the Priests the sonnes of Aaron had the whole knowledge of the cause as well the shutting of them out as the receiuing of them into the hoste as we shewed by sundry examples before There are that draw the originall of this Church-censure euen from Adam whom the Lord cast out of Eden and set an Angel at the entry of the garden who by shaking the blade of a glistering sword feared him from re-entring and suffered him not to touch or taste of that tree which was a Sacrament of life vnto him The like doe the Hebrew interpreters obserue touching Caine Gen. 3.24 whom the Lord cast out and banished from the face of God Gen. 4.14 as the lepers were cast out of the fellowship of men For what else is the face of God but the place appointed for his worship where he was wont to appeare to the Fathers and where Adam and his family met together to serue him and to sacrifice vnto him And al â—his was before the law when the sons of God were manifestly distinguished from the sonnes of men Gen 6.1 In the time of the Law we haue many ceremonies to this purpose We see that the vncleane were kept from comming to the Tabernacle from entring into the Temple from the partaking of the sacrifices and from eating the Passeouer Num 19. â— 20. and 9. â— So in another place the Lord threatneth that he shal be cut off from his people that being vncleane eateth of his sacrifice and that the sacrifice shal profit him nothing nor be accounted to him to take away his sinne but that it shall remaine vpon his owne head These are no obscure types darke shadowes but liuely pictures and patternes that represent vnto vs the nature of excommunication Let vs come to the new Testament Mat. 16.13 and 18.18 The vse of the keyes to open and shut and the words of binding and loosing come directly to this purpose And as this trueth is taught by precept so it is farther enlarged and warranted by sundry examples Abraham is commanded to cast out the bond woman her son Ge. 21.10 â— out of his family which was
enemies to their brethren they draw an heauier enemy vpon themselues to wit God himselfe Before we passe from this so necessary a duty it shall not be amisse for vs both to obserue such motiues as may stirre vs vp to the practise of it and to answere such obiections as may hinder vs from yeelding obedience vnto it First of all let vs lay before vs the example of Christ the author and finisher of our saluation who had greater wrong offered vnto him then he had who was more innocent then he that was as a sheepe dumbe before his shearer and opened not his mouth and therefore the Apostle Peter saith chap. 2.22 Christ suffered for vs leauing vs an example that ye should follow his steps who did no sin neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but coÌ„mitted himselfe to him that iudgeth righteously This farther appeareth vnto vs in that he prayed for his enemies that persecuted him He had power in his own hand to haue resisted their force 〈◊〉 34 reuenged his cause He could haue praied to his Father he would haue giuen him more then twelu legions of Angels yet notwithstanding he suffered patiently 〈◊〉 â—6 53 the iust for the vniust 〈◊〉 18. that he might bring vs to God If any thinke or alledge that this example is too high for vs aboue our reach and too eminent in regard of his person who is God aboue to be worshipped let vs set before vs the examples of the faithful seruants of God that haue liued in all ages in the time of the law and vnder the Gospel â—ed moâ— that this may be another motiue vnto vs. How often did the children of Israel murmure against Moses and Aaron and sometimes went about to stone him yet he neuer sought reuenge against them albeit he had bin able to right his own cause by force When Miriam Aaron spake against him by reason of the woman of Ethiopia 〈◊〉 12.2 3 and said What hath the Lord spoken only by Moses hath he not also spoken by vs Moses held his peace and gaue not taunt for taunt rebuke for rebuke he was a very meeke man aboue all the men that were vpon the earth Thus was it with Dauid a man indeed after Gods owne heart though he were a king and wanted not seruants to execute his will yet he would not himselfe reuenge neither suffer any other to take reuenge on Shimei albeit he cursed the king with an horrible curse Saul sought his life 〈◊〉 16.9 and preferred him to be his son in law for no other cause but to lay a snare before him when Dauid had his life oftentimes in his hand to saue it or to destroy it ye he was so farre from seeking reuenge 〈◊〉 26.9 〈◊〉 24.5 that his heart smote him for cutting off the lap of his garment When Stephen had made a worthy defence for himselfe and his own innocency that the enemies could take no iust exception against him their hearts brast asunder and they gnashed at him with their teeth ran vpon him violently all at once 〈◊〉 60. but he kneeled down and cryed with a loud voyce Lord lay not this sin to their charge The Church of Rome are not ashamed to teach thereby to strengthen the hands of traitors rebels that rise vp against Princes that Christians of old deposed not Nero and Dioclesian and Iulian the Apostata and Valens the Arrian and such like persecutous and heretikes 〈◊〉 de Rom. â—â—b 5. c. 7. because they wanted temporall power and if they had had power they would haue done it If this be true all their patience was perforce and is not thanke-worthy But they testifie in many places that they had power sufficient but held it vnlawfull to resist and rebell They had filled all places Cities Ilands castles boroughes tents tribes bandes palaces â— Apolog. the Senate and Court not excepted so that they wanted neither number nor strength to make their party good They professe that albeit they be equall in power yet with them it is more tollerable to be killed then to kill They affirme freely God forbid that his religion should be maintained with fire and sword They acknowledge no other weapons to be put into their hands but praiers tears Arma nostra sunt preâ—es lacrymae Tert. They neuer practised any reueÌ„ge against their persecutors and those that hated them One night with a little fire would haue serued and sufficed them largely to be reuenged of their enemies but they accounted it vnlawful to requite euill with euill But to leaue this consideration to another occasion let vs come to a third motiue A third motiue that is the office which is proper vnto God to whom it belongeth peculiarly to take vengeance and is therefore in holy Scripture called the God of vengeance Psal 94.1 O Lord God the auenger O God the auenger shew thy selfe clearly It is a grieuous sin to sit down in Gods seat and to rob him of his right and royalty Let the enemies of God and his people know that he is the God of reuenge as well as the God of saluation and that he wil as wel right their causes as saue their soules He is a iust God wil recompense tribulation to all that trouble those that are his and therefore hath said Deut. 32 3â— Vengeance and recompense are mine but he neuer said to priuate persons Vengeance is thine neither did he euer put the sword into their hands A fourth motiue A fourth motiue to perswade vs to lay aside priuate reuenge is drawn from the gracious promise that God hath made vnto vs namely that he will take our causes into his hand and pay them home that do oppresse vs. For God doth not restraine vs as it were tye vp our hands to expose vs to all iniuries and to leaue vs as a prey in the iawes of the Lyons but because he hath passed his word vnto vs I will repay Rom. 12.29 saith the Lord. So then we must know that God is called the authour and executer of vengeance not only because the power and right belongeth vnto him that he is able to take vengeance of all our enemies how many and mighty soeuer they bee but because he hath vsed this power executed this office from the beginning of the world and as yet vseth it and will vse it to the ful in the great day of the general iudgement He knoweth best of all the greatnes of the iniury that is done vnto vs because he searcheth into the thoughts of the heart and vnderstandeth not only what is done but the manner how it is done Seeing then he hath promised to pay them home into their bosomes that wrong vs it were a fruit of infidelity in vs not to beleeue him at his word
If they were demaunded what they thinke of the word and of God the author of the word they would acknowledge the Scriptures to be most true both the promises that are made and the threatnings that are contained in it they would confesse that God is a most iust God euen visiting the iniquity of the fathers vpon the children vnto the third and fourth generation yet it skilleth not what they speak with their tongues so long as we may euen openly reade the secrets of their thoughts and the imaginations of their hearts in their outward practises For touching the word of God it is most true and it cannot be denyed we reade oftentimes that God is also mercifull Rom 2.4 Ephe. 2. we reade of the riches of his grace and bountifulnesse of his abounding in compassions and reseruing mercy for thousands What then or what is all this to them shall we continue therefore in sinne that grace may abound ought not rather the riches of his bountifulnes and patience and long suffering leade vs vnto repentance Shal we after our hardnes and hearts that cannot repent heape vp vnto our selues as a treasure wrath against the day of wrath and the iust declaration of the iudgement of God who shall giue to euery man according to his workes It is a good lesson which the Prophet teacheth vs that there is mercy with God not that we should presume of his mercy and runne into all excesse of ryot but to the end he may be feared Psal 130.4 Hence it is that Moses Deut. 29.20 strippeth all such as flatter themselues with hope of pardon and conceit of mercy and opinion of escaping from that foolish imagination He that blesseth himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie vpon â—im the Lord shall blot out his name froÌ„ vnder heauen These persons may call for mercy but he will not answere them in mercy they may seeke him early but they shall not finde him because they hated to be reformed and did not chuse the feare of the Lord Prou. 1.28 29. He is very gracious and mercifull slow to anger and of great kindnesse Psal 103.17 18. Howbeit it is to the penitent only not to the obstinate The Prophet saith The mercy of the Lord is from euerlasting to euerlasting and his righteousnesse vnto childrens children to such as keepe his couenant and to those that remember his commandements to doe them Where we see the Scripture maketh a difference and diuision betweene man and man and giueth to euery one his portion so that albeit he be mercifull yet it is to those onely that keepe his commandements For although all be sinners and therby seeke to creepe away closely that way as it were in the darke that they might not bee espyed yet we must know this that some are repentant sinners for whom there is mercy in store some are obstinate sinners the Scripture hath no mercy for them but terrors threatnings and iudgements and punishments because vpon such wicked he will raine snares fire and brimstone and an horrible tempest this shall be the portion of their cup for the righteous Lord loueth righteousnesse his countenance doth behold the vpright Psal 11.6 7. Now such as continue in the course of their sins are ready to beleeue that God is merciful but they beleeue not the Scripture that he is mercifull onely vnto such as repent they perswade themselues falsely that they may run on in euill wayes and yet find mercy at the latter end which is directly contrary to the whole doctrine of the Scriptures And yet these men aske shall we not beleeue the Scripture to be true Whereas they beleeue one part of the Scripture but they call into question another part they lay holde on his promises but they stop their eares against his iudgements nay they doe not so much as beleeue the promises aright neither will learn to whom they are deliuered in whom they shall be verified which sauoureth altogether of infidelity and vnbeliefe Besides as they derogate from the verity of the Scriptures so they deny God after a sort and turne him into a lie make him an idoll to stand stil and doe nothing For to imagine in our heart a GOD wholly compact of mercy that seeth sinne but will not punish it that knoweth who sinneth but will let him alone is to deny the true God who as he is merciful so he is also iust This the Prophet Nahum testifieth in the beginning of his Prophesie The Lord is iealous â—â—m 1 2 3 and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and reserueth wrath for his enemies The Lord is slowe to anger great in power and will not at all acquit the wicked c. And heereunto accordeth the description of him Exod. 34 6 7. The Lord God mercifull and gracious long suffering abundant in goodnesse and truth keeping mercy for thousands forgiuing sinne and that will by no meanes cleere the guilty visiting the iniquity of the fathers vpon the children and vpon the childrens children vnto the third and fourth generation Such then as thinke they may proceede and goe forward in their transgressions without controlement or punishment because God is a mercifull God do vtterly deceiue themselues make a snare to entrap their owne soules The wise man saith that to iustifie the wicked and to condemne the innocent are both of them an abhomination vnto the Lord Prou. 17 15. If then he hate it in all the sonnes of men how shall we imagine that the Lord will do or can do either of theÌ„ Let vs therefore so conceiue of God as hee hath taught vs in his holy word let vs not make a counterfeit god nor set vp an Idoll in our heart for he will be serued no therwise then he hath appointed To conclude we must know that whosoeuer denieth 〈◊〉 of the threatnings denounced in the word denyeth a part of the Scripture and as much as lyeth in him maketh God a lyar who will as well execute his judgements as performe his promises forasmuch as hee is faithfull in both And whosoeuer imagineth that God is onely mercifull consequently denieth his iustice hath not the true God for his God but committeth horrible idolatry in coÌ„ceiuing wrongfully of his Maiesty Vse 4 Fourthly seeing such damages and iniuries as are offered to our brethren doe reach to God are condemned as sinnes against him it should teach vs to looke to our own waies to practise iustice and equity toward them to take heed of all fraud forgery falsehood oppression whatsoeuer forasmuch as hee will take an account of vs and bring vs vnto a
all the water in the riuer Iordan or in the wide sea is not able to cleere him and acquit him of putting the Lord of life to death Now if we desire to know how wee may be accessaries to other mens sinnes and draw them as it were with cart-ropes vpon our selues it may be considered of vs in those few words Iussio consilium consensus palpo recursus Participans mutus non obstans non manifestans Whosoeuer is any cause of any vniust dealing is bound to restore such are they that command or counsell or consent to euill such as flatter any in their euill by commending them for it such as are abetters to them receiuing aiding helping and assisting them such as are companions of them and take part with them he that is dumbe and holdeth his peace as if he neither saw nor heard any euill committed albeit he see it with his eyes and heare it with his eares he that suffereth it to be done and doth not hinder it and withstand it being able to doe it Lastly such as seeke shifts and shelters by all meanes to couer euill and doe not disclose the same when they are priuy to it For he that hideth it doth shew therby that he fauoreth it and furthereth it so farre as he can By all these waies we are made partakers of other mens sinnes and not onely doth he trespasse and offend which executeth and practiseth any sinnes but he that is by any of the former meanes a cause or occasion of them Notwithanding among these there is some difference For flattery and counsell praising them that doe euil and counselling them to doe euill doe not alwayes oblige and bind to restitution but then only when it appeareth euidently that vniust dealing hath proceeded chiefly or onely from these causes where he that is principall in the action is principally bound to restitution to wit he that requireth cōmandeth then he that executeth it And concerning the rest to wit such as doe not bewray or not hinder or not reproue a theefe that stealeth are not alwaies bound to restore but then onely when an absolute necessity lyeth vpon them and no great danger follows by this negligence default Lastly it remaineth to shew this doubt whether a mā be boūd to restore by by or whether he may put off and delay the discharge of this duty No man is to delay restitution but by consent Euery one is charged necessarily to hasten restitution so soone as he is able and conueniently may do it God loueth a cheerefull giuer and restorer whereas delay in any good duty argueth an vnwilling minde It sheweth that we are not throughly resolued to do it It maketh vs euery day more vnfit then other It manifesteth that we are more then halfe willing to keepe it by vs still He that hath hired a poore seruant to doe his worke must giue him his hire before the Sunne goe downe Deut. 24 13. And as it is a sinne against iustice to take away another mans goods so it is likewise to deteine it with vs because the owner thereby is hindred from the vse thereof and so a double iniury is done vnto him but no man is allowed to stay any time though it be short in sinne Neuerthelesse if a man be not able to make present restitution he is to craue pardon and desire respit of him whom he hath wronged but without his consent that is damnified he hath no liberty to keepe euill gotten goods that is of ability to make restitution The counsell that Salomon giueth to the man that hath this worlds goods that he must giue speedily and not bid his neighbour come againe vnto him Prou. 3 28. if he haue at the present for him it must also serue as a good direction to him that hath gotten and ingrossed into his owne hands other mens goods he must not say I will restore them to morrow if he be able to do it to day If we be carefull to practise these things which now haue beene rehearsed we shall finde much comfort in them and assure our owne hearts that we haue truely repented of our sinnes Verse 8. If the man haue no kinseman to recompence the trespasse vnto let the trespasse bee recompenced vnto the Lord euen to the Priest In these words we haue an amplification of the former law by way of preuenting an obiection of which we haue spoken before or rather of many obiections together couched as it were vpon an heape For it may be asked What if the party be dead and gone from whom we haue taken The answer is Restore to his childe What then if he haue no child Restore to his brothers children What if he haue no brother or sister Restore to his next kinseman But put case he haue no kinseman at all Restore it to the Lord euen to the Priest As if he should say Though sometimes it fall out that thou shalt finde no kinseman yet thou shalt neuer haue the Lord to seeke neither the Priest whom he hath set ouer you The point then heere to be obserued is this that the Lord and the Priest are put as both one for it is in the originall To the Lord to the Priest so that the restitution to the Priest was a restitution to the Lord. Doctrine Whatsoeuer is done to the Minister◠done to the Lord. We learne from hence that whatsoeuer is done to the Ministers of the word God accounteth it as done vnto himselfe If we doe good vnto them wee doe good vnto the Lord if we do euill vnto them we do euill to the Lord himselfe We see afterward in this booke chap. 16 verse 11. when Korah and his company lifted vp themselues against Gods ordinance and the authority of Moses and Aaron he saith vnto them Thou and all thy company are gathered together against the Lord and what is Aaron that ye murmure against him They thought they had to do with his seruant but he sheweth they had to doe with the Lord. When the people required of Samuel that he would make them a King to iudge them like all the Nations the Lord said vnto him 1 Sam. 8 7. Hearken vnto the voyce of the people in all that they say vnto thee for they haue not reiected thee but they haue reiected mee that I should not reigne ouer them Their gathering together against the Prophet was a muster and mutinie and murmuring against God This is that which Christ spake vnto the seuenty Disciples and to the Apostles before them He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10 16. Math. 10 40. Whereby we see that this is the dignity and authority of the Ministery which God hath established that how meane soeuer the persons of the Ministers are yet he so magnifieth their office that what is done to them is offered vnto him The reasons heereof are most
weake man full of infirmities though otherwise godly and diligent in his office For when he saw how onely her lippes mooued 1 Sam. 1.13 14. but her voyce was not heard because she spake in her heart to God by prayer he thought she had beene drunken and he said vnto her How long wilt thou be drunken put away thy wine from thee See how ready he was to iudge amisse of her action and to call good euill This was also the sin of Iobs wife and of his friends they thought him to be an hollow hypocrite and a deep dissembler because they saw him strangely visited by so strange a visitation Iob 4.7 Thus did the wicked Iewes vsurpe authority ouer the Gentiles and censured them at their owne pleasures they said vnto them Esay 65.5 Stand apart come not neere me for I am holier then thou and yet they were greeuous sinners themselues as a smoake in Gods eyes and as fire that burneth continually So when the Apostles were filled with the holy Ghost and began to speake with other tongues as the spirit gaue them vtterance others mocked them and said They are full of new wine Acts 2.13 This iudgement is iustly condemned being quite contrary to the rule of loue which doth interpret all things in the best part and is in nothing suspicious and therefore we ought not to iudge wrongfully corruptly and maliciously of those godly actions which we see the children of God to doe And if it shal fal out at any time as it may fall out many times that we be laden with the burden of such surmises and sinister suspicions of hypocrisie and a double heart yet we are not to be daunted and dismayed by them or to giue ouer our hold in the faith but know assuredly that this is no new thing and therefore no strange matter is befallen vnto vs. The dearest Saints and seruants of God haue felt this euill and haue had experience of this mischiefe of the tongue We must not looke for an higher estate or better condition then Christ and his Apostles had When he sought to destroy the kingdome of Satan and cast out diuels by the finger of God they charged him to doe it by the power of Satan Matth. 12.24 It were intolerable pride and presumption for the seruant to climbe higher then his Lord or the disciple to striue to be aboue his Master The second kind of iudging â—â—e second â—â—d of iudgeâ—ent is when men haue committed euill things which of themselues are worthy to be condemned and wee iudge them that haue so offended to be without all hope of repentance or recouery and to be cast off for euer to be out of Gods fauour and to be reprobates This is not onely to arrogate a mastership ouer them but to step vp into the seat and secrets of God For who hath reuealed that vnto vs or who hath been of his counsell The things reuealed in the word belong vnto vs and to our children but secret things to the Lord Deut. 29.29 That this iudgement is altogether forbidden may appeare both by precepts that restraine it by examples that condemne it Euill men must be instructed with meekenesse not condemned with rigour and rashnesse proouing if God peraduenture will giue them repentance to the acknowledging of the trueth and that they may recouer themselues out of the snare of the diuell who are taken captiue by him to do his will 2 Tim. 2.25 26. Likewise the Apostle setteth down the like commandement 1 Cor. 4.5 Iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darkenesse and will make manifest the counsels of the hearts and then shall euery man haue praise of God Let vs to these precepts adde such examples as wee find in Scripture and out of many select and sort out some few Manasseh king of Israel is one of the most memorable obiects of Gods mercy he was a sorcerer and coniurer an idolater and murtherer he made his sonnes passe through the fire he dealt with a familiar spirit and vsed witchcraft he made Iudah and the inhabitants of Ierusalem to erre and to doe worse then the heathen whom the Lord had destroyed before the children of Israel 2 Chro. 33.6.9 yet when he humbled himselfe and prayed vnto God he was pardoned Mary Magdalene was a woman defamed and defiled with much sin out of whom were cast seuen diuels yet shee was conuerted and accepted Paul acknowledgeth himselfe not worthy to be called an Apostle or disciple of Christ he had beene an oppressour a blasphemer and a persecuter of the Church of God yet he was receiued to mercy because he did it ignorantly through vnbeleefe 1 Tim. 1.13 The Iailer mentioned in the Acts of the Apostles dealt very roughly with Paul and Silas and cast them into the inner prison and made their feet fast in the stockes but when God once touched his heart suddainely he called for a light and came leaping in and trembled saying Sirs Acts 16.30 what must I doe to be saued I will conclude this point with the example of the theefe that was condemned for theft and crucified with Christ he had spent all his dayes in his wicked and vngodly courses he was no better then his fellow they had one purse and determined to fill their houses with spoile and priuily laid wait for the innocent without cause and continued thus vntill the end of their liues yet God in mercy looked vpon one of them and called him to the state of grace as it were at the last gaspe and pulled him as a brand out of the fire saying vnto him This day shalt thou be with me in Paradise Luke 23.43 A man would haue thought that these at least some of them had bene desperate persons forlorne men without hope of repentance or likelihood of saluation and yet behold how God that hath the hearts of all men in his owne hand turneth whom hee pleaseth into the right way and when it pleaseth him like the housholder in the Gospel in who called labourers into his vineyard at all houres of the day Mat. 20. The meditation of these things ought to stay vs from corrupt iudgement which argueth that we are destitute of true loue toward our brethreÌ„ to guide vs in all our dealings with them The third kinde of iudgement The third kind of iudgement is occupied about things indifferent The first was touching good things the second touching euil things The first is when good men are made hypocrites the second is when euill men are made reprobates The first is when good actions are made bad the second when bad actions are made worse then they are as if they separated and secluded from heauen The third is concerning indifferent things that in themselues and their owne nature are neither good nor euill In this we offend when men doe things indifferent which being things Lawfull may bee done either in faith
vnto him and hee dyed as the man of God had saide Zachariah the Priest had an Angell sent vnto him from God standing at the right side of the Altar of Incense 〈◊〉 1 13. telling him that His prayer was heard and that his wife should beare him a sonne and that many should reioyce at his birth â—â—rse 14. howbeit hee would not beleeue the message he measured all things by the course of nature the word of the Angel would not suffice him that stood in the presence of God and was sent to speake vnto him and to shew him these good tydings hee must farther heare verse 18. Whereby hee should know this But he that would not rest in these good tydings is constrained to heare heauy tydings that he should be dumbe â—se 20 and not be able to speake vntill the day that these things be done because he beleeued not his words which should bee fulfilled in their season The like we might also say of the Israelites in the wildernesse as wee shal see afterwards in the eleuenth chapter of this booke of Numbers Moses shewed the weakenesse of his faith and the people the want of their faith so that the Lord complaineth against them against Moses that hee was of little Faith against the rest that they were for the most part a faithlesse generation albeit they had knowne his goodnes tryed his power felt his iustice and seene his mercies and miracles plentifully amongst them he might iustly take vp the same complaint against his people which Christ did against his Disciples Mat. 17. verse 17. O generation faithlesse and crooked how long now shall I bee with you How long now shall I suffer you Hence it is that when Moses considering the want they had of flesh Numb 11 21 22. saide Sixe hundred thousand foote-men are there of the people among whom I am and thou sayest I will giue them flesh that they may eate a moneth long Shall the sheepe and the Beeues be slaine for them to finde them eyther shall all the fish of the sea bee gathered together for them to suffice them The Lord saide vnto Moses Is the Lordes hand shortned Thou shalt see now whether my worde shall come to passe vnto thee or no. Hee sent them that which they desired but hee sent it not as a blessing they lusted with Concupiscence in the Wildernesse and tempted GOD in the Desert so that it turned to bee a curse vnto them Verse 33. for While the flesh was yet betweene their teeth before it was chewed euen the wrath of the Lord was kindled against the people and hee smote the people with an exceeding great plague Yea such was the iudgement that came vppon them Verse 34. that the place was called Kibroth hattaauah the graues of Lust for there they buried the people that fell a lusting to keepe thereby the greatnesse of their sinne fresh in remembrance verifying that also which the Prophet saith Psal 106 16. Hee gaue them their request but he sent leannesse into their soule They had flesh enough but it did them no good they abounded but their aboundance turned to their destruction So wheÌ„ they wanted water and Moses Aaron did not teach them to be patient vnder the crosse and contented with Gods hand the Lord spake vnto them Because ye beleeued mee not Numb 2â— 12 to sanctify me in the presence of Israel therefore ye shal not bring this Congregation into the land which I haue giuen them There is no greater wrong can bee done to God then to doubt of his trueth of all sinnes this is one of the most highest and most heinous to haue in vs an euill heart and vnfaithfull to depart away from the liuing God Wherefore when wee or any part of the Church are in extreamity and lye vnder affliction let vs not cast off our confidence that hath great recompence of reward Heere is a stay to rest vpon heere is a pillar that cannot bee shaken heere is a most sure and firme foundation vpon which we should builde our house Is hee more mercifull to his Saints then they can wish or desire Let vs then know for a certainety that there is great hope of deliuerance in the greatest extreamities though wee know no way to escape but that wee rest as a prey in the teeth of the Lyon yet the loue of God toward vs is infinite and vnspeakeable hee can restore vs and redeeme vs by sundry wayes that wee could not thinke of nor dreame of nor desire This is that which Mordecai is bolde to put Esther in minde of Ester 4 14. If thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy Fathers house shall perish Faith is the ground of things hoped for and the euidence of things not seene Heb 11 1. If there be faith in vs as the graine of Mustard seede which is very little we shall finde the benefite and fruite of it If any grace bee wanting in vs the fault is in our selues and not in God wee haue the truth of his word deliuered vnto vs but we beleeue not the doctrine which we heare This wee see in the Prophet Esay chap. 50 2. Wherefore came I and there was no man I called and none answered is mine hand so shortned that it cannot help Or haue I no power to deliuer Beholde at my rebuke I dry vp the sea I make the floodes desert Their Fish rotteth for want of water and dieth for thirst And afterwards the same Prophet vrgeth this point Esay 59.1 2. Behold the Lords hand is not shortned that it cannot saue neither his eare heavy that it cannot heare but your iniquities haue separated betweene you and your GOD and your sinnes haue hidden his face from you that he will not heare Nay his eare is so farre from being heauy that he cannot heare that on the other side he is quicke of hearing and so quicke that hee is sought of them that asked not for him and found of them that sought him not Esay 65 1. Seeing then hee is fo bountifull aboue all our desires woe vnto vs if wee beleeue not his worde nor rest vpon his power nor content our selues with his promise When the Israelites were oppressed with the hard and cruell taske-masters of the Egyptians what could they desire or what did they desire at the hands of Pharaoh but to go into the wildernes to serue him and to carrie with them their owne Cattle their children and their substance But God did not only grant that vnto them but brought them out with great substance Psal 105 37. Exod. 12 29. He gaue them siluer and gold there was not one feeble person among their tribes They neuer durst aske of God to giue them the treasures and the spoiles of their enemies yet he gaue them that which they neither dared to aske nor desired to obtaine for they
when we striue to exceede and excell our selues and haue bent all our strength to serue the Lord in speciall manner yet we haue need to aske pardon and confesse that wee are vnprofitable seruants Wee are neuer so perfect but we are stained with some imperfections we cannot be so pure but we are defiled with some impurity and contagion of sinne so that howsoeuer wee desire chearefully and constantly to please God in all things yet euill is present with vs Rom. chapt 7. verse 21. and sinne doth easily beset vs Hebrues chap. 12. verse 1. so that we all stand in need of the pure and perfect sacrifice of Christ the author and finisher of our Faith without which wee cannot be accepted of God the Father We must therefore from hence learne to acknowledge that albeit wee desire to offer vp our selues wholly vnto him yet we can merit nothing at his hands nor attaine vnto perfection but are guilty of his iudgements if hee enter into iudgement with vs Psalme 143 2. For in his sight shall no man liuing be iustified It is the sacrifice of Christ for which hee is well pleased from the merite thereof commeth our merit our merit is his merit and the Fathers mercie He knew no sinne neither was any guile found in his mouth Esay 53. And hence it is that we shall be acquitted and discharged of sinne so that none shall bee able to lay any thing to our charge and though we bee in our selues debters yet hee hath payed our debt and set vs free to whome bee all glorie and prayse for euermore Amen 22 And the Lord spake vnto Moses saying 23 Speake vnto Aaron and vnto his sonnes saying On this wise ye shall blesse the children of Israel saying vnto them 24 The Lord blesse thee and keepe thee 25 The Lord make his face shine vpon thee and be gracious vnto thee 26 The Lord lift vp his countenance vpon thee and giue thee peace 27 And they shall put my name vpon the Children of Israel and I will blesse them Touching the vow of the Nazarites the first part of the Chapter wee haue spoken hitherto howbeit of vowes in generall wee shall haue fitter occasion to intreate in the twenty one and the thirtieth chapters following Now we come to the second part of the Chapter containing the forme of blessing the people prescribed vnto the Priestes from the mouth of God But first let vs see the meaning and the method of the Words Touching the Blessing obserue that sometimes God is saide to blesse man sometimes man to blesse God and sometimes one man to blesse another God blesseth man when he bestoweth good things vpon vs which we want and remooueth euill things from vs which wee feele The good things which hee giueth vs are partly earthly and partly heauenly and in both hee blesseth vs. Touching earthly we reade in the word Genesis chap. 24. verse 35. where Abrahams seruant sayeth that GOD had blessed his Maister greatly and he was become great then hee telleth wherein Hee hath giuen him Flockes and Heards and Siluer and Gold and men Seruants and maide Seruants and Camels and Asses The like we see Deut. 28 3 4 5. Blessed in the Citie blessed in the field blessed in the fruite of thy bodie c. Touching heauenly it is saide Hee blesseth with all spirituall blessings in heauenly things thorough Christ Ephes 1 3. Againe somtimes man blesseth God when he praiseth God in word and deed with mouth hart and returneth thanksgiuing to him both for bestowing vpon vs his blessings and remouing from vs his blessings When thou hast eaten and art full Deuter. 8 10. then thou shalt blesse the Lord thy God for the good land which he hath giuen thee So Psal 103 1. Luke 1 68. Now this our blessing of God is nothing but an effect of the former For as we loue God because hee loued vs first so wee blesse God because he blessed vs first We can neuer returne him the glory but from a feeling of his owne mercy We cannot open our mouth to praise him except he opened his hands to blesse vs. Genes 14 19. Lastly man is said to blesse man we blesse one another when wee pray one for another Rom. 12 14. Blesse them which persecute you which is expoūded by the words of Christ Mat 5 44. Pray for them which despitefully vse you To apply these things to our present purpose we must marke that in this place the word is thrice vsed and to be vnderstoode diuersly for when the Lord commanded Aaron and his sons to blesse the people the meaning is they must pray for them and heartily desire good things vnto them Again when it is said The Lord blesse thee and when the promise is made I will blesse thee the meaning is the Lord wil bestow all good things on thee and take away all euil things from thee so that they blessed the children of Israel by desiring and praying God blessed them by giuing and bestowing Moreouer the priests of God are taught to craue that God would make his face shine Obiection lift vp his countenance vpon the people It may be asked hath God any face visage or countenāce I answer these things are ascribed to God Answ not properly but for our better capacity vnderstanding It was the error of the Anthropomorphites who because the Scriptures speak of the eies eares mouth hands heart head and armes of God did therfore imagine that God is like vnto vs and had a bodily shape whereas he is a Spirit as also he wil be worshipped in spirit and truth Iohn 4 24. This the Apostle teacheth The Lord is that spirit and where the spirit of the lord is 2 Cor. 3 17. there Obiect 2 is liberty But these heretikes obiect that God made man in his owne image and likenesse Gen. 1. This is true Answer but their consequent is false For we are said to be created according to the Image of God not because he hath any bodily shape for that is against his nature who is infinit and against his word which teacheth the contrary The essence of God is spiritual inuisible and most simple he is a iust and mercifull God loue it selfe holines it selfe goodnes it self In these we were made like vnto God in these we resemble him beare his image being created in righteousnes and true holines Ephes 4 24. True it is some place this image of God in dominion ouer the creatures others in his immortall soule onely others in reason by which we are distinguisht from beasts but these let passe the principall point which the heathen man saw when hee said Tully The vertue which is in a man came neerer to the similitude of God thē the figure or outward shape What then can be the shadow of such a substance and the image of such a nature and the resemblance of such a power and perfectnes but that which the
Apostle teacheth Put on the new man which is renued in knowledge after the image of him that created him Coloss 3 â— Would we then know what the true image of God is It is the reasonable soule in man endued with diuine knowledge holines righteousnes such like This image is much deformed for we haue vtterly lost all supernaturall gifts and corrupted those that are naturall therefore our whole life is or at least should bee nothing else but a making vppe of this breach a stopping of this gap and a repairing of these ruines But to leaue these we must vnderstand that the face of God noteth out diuers things somtimes it signifieth the inuisible nature and essence of God as Exod. 33 23. Paraeus Câ—â—â—â— on Roâ—â— Thou shalt see my backe parts but my face shall not be seene that is thou shalt see so much of my glory and maiesty as man in this life can comprehend But no man can see God in his full perfection liue if we cannot look vpon the Sun without dazling and dimming of our eies how should we be able to behold the glory of the eternal God let it content vs to look vpon him in his word in his workes in his creatures and in the face of Iesus Christ our Mediator these are as perspectiue glasses wherein we may after a sort see the face of God though it be darkely yet so far as we can conceiue Secondly it signifyeth the fauour of God as also all his benefites Daniel â— 37 deliuerances and graces which proceede from his good wil as from a fountaine and serue to witnesse his fauour to vs Cause thy face to shine and we shal be saued Psal 80. â— Thirdly it signifieth reueÌ„ge and punishment and the signes of his anger all which do oftentimes appear by the face of man I wil set my face against that man Leuit. 28. â— and I wil cut him off from among his people Lastly it noteth out the place of Gods worship where his face and fauour is perceiued through deliuery of the doctrine of godlines Genes â— â—â— Cain was banished from the face of God of the which Dauid coÌ„plaineth 2 Sam. 26 49. So highly did the seruants of God prize the holy meetings and assemblies of the Saints considering that where two or three are gathred together in his name there is he in the midst of them In this place the shining of Gods face vpon his church people is the refreshing of them with his loue grace and fauour and a traine of other blessings flowing from them as it is expounded in the words following added by way of exposition Be gracious vnto them The last part of the blessing is the giuing of peace This word signifieth sometimes our attonement with God through Christ by whom he is reconciled to his chosen who therefore is called the Prince of peace Esa 9 6. and our peace-maker Eph. 2 15. Sometimes it signifieth peace of conscience which is a most sweet quietnes and tranquility of minde arising of a most comfortable feeling and apprehension of our reconciliation with God as Rom. 5 1. Beeing iustified by Faith wee are at peace with God Sometimes a prosperous and happy successe when that speedeth well and is turned to the best whatsoeuer a righteous man taketh in hand as Eph. 6 23. Peace be to the Brethren and loue with faith from God the father c. And sometimes the mutual concord agreement among Christian brethren â—th 6 22. 34 14. Gal. 6 22. Ps 34.14 In this place I refer it to the second and third significations for it is taken for the peace of a good conscience and an happy and prosperous successe in our godly endeuors enterprises This is a fruite of our attonement with God comprehendeth vnder it sundry other benefites For being once at peace with God through the precious bloode of Christ we are at peace with al other creatures in heauen and earth with the Angels with the godly with our enemies and with the beasts of the field To conclude when it is saide They shall put my name vpon the children of Israel hee meaneth that Aaron and his sonnes should after their solemne blessing lay their hands on the people and by this signe assure them that all these blessings which they had prayed for should fall on them because God would blesse them Touching the order of the words obserue herein two principal points first the forme of blessing secondly Gods blessing on their blessing Tremel â—a in An Numb testifyed by the outward signe of laying on of their hands The forme of blessing is a publike praier to God that he wold blesse his church which stands of 3. points First that God would saue his church and vouchsafe to hold it vp in all dangers Secondly that he would as the sun in perfect glory shine vpon it with his grace and fauour Thirdly that he wold poure out vpon the same the effects of his grace and fauour to wit ioy peace prosperitie which are liuely fruites thereof The second part which is a blessing vpon the blessing is noted by a Ceremonial or sacramental sign which is the laying on of their hands For when the priests had held vp their hands in praier as their manner was while they stood in prayer and praied for the blessing of God vppon the people afterward they put their hands vpoÌ„ them as if they had already obtained a blessing from heauen by their prayers and bestowed it with their hands vpon the people For God promiseth that their imposition of hands shall not be in vaine inasmuch as he wil ratifie make good their word as he doth all his Sacraments and ordinances saying I will blesse them But before we come to the particular handling of diuers doctrines offered to our considerations in this prayer I will point out a few generall obseruations to be marked of vs. As first this forme of blessing is the same in effect which the Apostles vse in their saluations to the Churches when they wish vnto them grace and peace from God the Father and from the Lord Iesus Christ This Apostolicall benediction was drawne from this Blessing which sheweth how well acquainted they were with the doctrine of the Scriptures with the prayers of Moses and of the Prophets whereunto also wee should attend as vnto a light that shineth in darke places Secondly we haue here a fundamentall point of our religion offered to our considerations to wit the mystery of the Trinity of persons and the vnity of the God-head Marbac Comm. on Numb 6. This is gathered by diuers out of these words in that the name of the Lord is 3. times repeated The Lord blesse thee the Lord make his face shine vpon thee the Lord lift vp his countenance vpon thee and yet there are not three Lords but one Lord and therefore he saith I will blesse thee and not wee will blesse
doth yet nothing lesse then pray Many a Minister that getteth vp into the Pulpit doth nothing lesse then preach Many people that come with eares to heare do nothing lesse theÌ„ heare and to eate the Supper of the Lord that do nothing lesse then partake of his holy table Wherefore wee must be present in minde at holy things as well as in body or else our presence is no better then an absence Secondly we must yeeld to this principle that it is both safer and better to conceiue a prayer then to reade a prayer because it keepeth our mindes constant and freeth vs from wandring thoughts that carry vs oftentimes from the matter which we should altogether minde For we are ready to goe astray and to set our hearts vpon other things whereas by this meanes they are kept close and stedfast to the requests which we make Againe a man may reade a praier that neuer vnderstandeth it or conceiueth the meaning of it and therefore it is more profitable to poure out our petitions our selues then to haue our petitions drawne by the hand of another No man can haue such a feeling of our owne wants as our own necessities will make vs able to expresse neither can conceiue such ioy and gladnesse for blessings receiued as the experience in our selues of Gods benefits will affoord vnto vs. Thirdly no man must condemne such as do conceiue themselues formes of praiers call them conceited praiers or fantasticall praiers These are enuious persons who enuy in others the graces of God cannot abide that any should go before themselues or beyond themselues These are wise in their own eyes and indeed themselues wholly conceited and fantasticall which they falsely charge vpon others being vtterly ignorant both of Gods workes and their owne wants For had they knowne or regarded the gifts and power of the Spirit which helpeth and assisteth his seruants that their tongue is as the pen of a ready writer and findeth sufficient matter to vtter to their Maker or had they knowne themselues throughly what new wants they haue what new sinnes they commit what new assaults they vndergoe what new blessings they enioy which are as so many occasions or rather prouocations to open their mouthes anew to God to sing a new song vnto him they would not blot this ordinance of God with such an odious cauill So then whereas all such should be greeued that cannot frame their petitions according to their present wants nor poure out their supplications according to their particular assaults neither make confession to God according to their particular offences they are rather grieued that any others can performe these duties better then themselues And whereas they should striue with might and maine to be like vnto them and to follow their example they would haue all other men ignorant like themselues and please themselues in that ignorance On this wise ye shal blesse the children of Israel Note in these words the persons that must performe this duty and they are the Priests note also what they are to doe to blesse the people that is to pray to almighty God for them that his blessings may come downe vpon them From hence we see that it is the duty of the Ministers to pray for the people Doctrine It is the Ministers duty to pray for the people So did Melchisedec for Abraham and he was the Priest of the most high God Gen. 14.18 19. So did Moses often for the people when Gods heauy iudgements were vpon them or hanging ouer their heads Exod. 32 33 Psal 106 23. he stood oftentimes in the gappe when the hand of God had made the breach to turne away his wrath lest he should destroy them So did Aaron as appeareth afterward in this booke when the plague was begun among the people he put on incense made an attonement for them he stood betweene the dead the liuing and the plague was staied Numb 16 Rom. 1 2 â—â— 47 48. Paul in euery Epistle practiseth this duty and the Apostles committed the charge of prouiding for the poore Acts 6 â— and distributing to the poore to the Deacons that they might giue themselues continually to prayer and to the ministery of the word The Prophets also neuer failed in this duty as we reade almost in euery place of their Prophesies Dan. 5 22 they stood vpon their watch-tower hauing the people continually in remembrance in their holy praiers Christ Iesus himselfe the great Shepheard of the sheepe is a perfect patterne of performing this he prayed for Ierusalem oftentimes Luke 19. and for the whole flocke of God committed vnto him whoÌ„ he would not suffer to perish but bring them to euerlasting life Iohn 17 20. Thus then we see wee haue the examples of Melchisedec of Moses of Aaron of the Priests of the Prophets of the Apostles and of Christ Iesus the Lord of life as liuely examples to go before vs and as a cloud of witnesses to conduct vs in this duty to proue vnto vs the truth of this point This must the rather be practised first because it is an infallible token of our loue toward Reason 1 them and of an earnest desire that we haue of their good Psal 118 26. And how can we better expresse euen the bowels of our affection and our longing after their prosperous estate from the heart roote then by our daily praying for them Rom. 1 10. Secondly the faithfull Ministers of God haue beene much greeued when they were forbidden and not permitted to performe this duty We see this euidently in Ieremy Ier. â—4 â—â— when the Lord had said vnto him Pray not for this people for their good he said Ah Lord God the Prophets say vnto thom yee shall not see the sword neither shall ye haue famine but I will giue you assured peace in this place where we see he layeth the fault vpon the false Prophets and goeth about to excuse or at least to lessen the sinne of the people who were blindly led by those blinde guides that thereby he might make a way to moue the Lord to heare him for that poore seduced people Thirdly the flocke of God is committed vnto them it is no small charge that lyeth on their hands the price of Christs precious blood is committed vnto them and therfore by all meanes they are charged to procure their good especially considering that the blood of such as perish through their negligence shall be required at their hands 1 Pet. 5 2. Ezek. 3.18 Fourthly it is a sinne against God as well as against his people to omit or refuse this duty And therefore when all the people saide to Samuel Pray for thy seruants vnto the Lord thy God that we die not he answered As for me God forbid that I should sinne against the lord in ceasing to pray for you 1 Sam. 12 23. If then it be a sinne to omit it it must needs be a duty
and false measures to make triall of themselues of whom I may say as the Lord doth of Belshazzar Dan. 5 27. Thou art weighed in the ballances art found wanting for while they measure themselues with the mete-yard of others they keepe a false measure in their owne house which is an abhomination vnto the Lord Prou. 11 1 16 11. Euery one must weigh himselfe if he wold not be found too light with the weights of the Sanctuary and measure himselfe with the standard of the Scripture comparing his workes with the word of God and not with the life of other men then he shall be sure not to bee reprooued Euery Christian is like the Sunne that neuer standeth still but is euer in motion If our conuersation be in heauen we must be goers walkers runners goers in the right way walking toward our iournies end and running in a race that we may obtaine We must be as plants growing in the house of the Lord Psal 92 13. Such as are planted in the house of the Lord shall flourish in the house of our God There must be none of Gods seruants that must be idle and stand still doing nothing they must be labourers that looke to receiue their penny when the euening cometh Math. 20 verse 8. Hee that had receiued a talent and digged and hid it in the earth was accounted an euill and vnfaithfull seruant Math. 25 26. Who will entertaine a seruant to giue him meate drinke and wages that will do nothing but looke about him and neuer set his hands to worke and shall we think that God will receiue such seruants into his house as sit still and will doe him no seruice at all Shall we put our hands into our bosome and neuer pull them out againe to imploy them as we ought to do Let vs euermore bee doing somewhat that may please God blessed is that seruant whom his master when he commeth shall finde so dooing Thirdly such deserue to be reproued and Vse 3 to be ranged in the number of the former who hate and scorne those that go before them and beyond them in the duties of piety in gifts of knowledge and vnderstanding But we must take heed we do not oppose our selues against any worke of grace that is euident and eminent to be seene in any of Gods seruants For this is as much as to hate and scorne the word of God nay the Lord himselfe the Gospel of peace nay Christ Iesus the author and first Preacher of it It argueth a malicious heart against our brethren and that in the highest degree like Caine who hated his brother Gen. 4 ◠Heb 11 4 because God accepted his offering Malice against any man is an euill roote that bringeth foorth bitter fruites to maligne any for his riches for his peace for his prosperity is very dangerous but to enuy him repine at him for heauenly riches for his soules health for the peace of a good conscience and for matters that concerne his euerlasting saluation in Gods Kingdome is a thousand times worse then the malice of Saul against Dauid or of Pharaoh against Moses and the Israelites True it is these sought their liues but such desperate malicious persons that enuy glory and immortality and heauen it selfe to others do seeke the life of their liues the other were guilty of the blood of their bodies whō they hated and persecuted but these are guilty of the blood of mens soules and their thirst cannot be quenched but by rasing them out of the booke of life These are stamped with the image of Satan the old deceiuer and the first enuious person that euer was who being fallen into condemnation himselfe enuied the standing of mankinde in the state of grace 〈◊〉 4 5. and therefore could not rest nor be quiet vntill he had plunged man into the same gulfe of condemnation So is it with these men they are backward in the feare of God themselues and they desire to haue all like them to be backeward as themselues Let vs take heed of such enuie let vs barre no man of Gods Kingdome Vse 4 Fourthly it is our dutie to proceed in sanctification and labour to bring foorth fruite euermore in old age Psal 92 15. Let vs leaue the principles of the doctrine of Christ go on vnto perfection not laying again the foundation Heb. 6.1 Let vs not thinke wee haue attained vnto perfectiō but forget that which is behinde and endeauour to that which is set before vs let vs presse toward the marke for the price of the high calling of GOD that so we may apprehend that for which we are apprehended of Christ Iesus Phil. 3.13.14 Let vs cleanse our selues from all filthynesse of the flesh and Spirit perfecting holinesse in the feare of God 2 Cor. 7 1. True it is that albeit the good worke begun in vs be but as a sparke of fire kindled in wood or a yong plant newly grafted in the stocke or as a drop of raine fallen into the earth yet Christ Iesus doth accept of the truth sincerity of the new work wrought in vs be it neuer so small howbeit we must not euermore be as smoaking flax as bruised reeds and as new-set plants wee must not still be weaklings but as the graine of Mustard seede which is one of the least of the sorts of seedes but it groweth great and becommeth as a tree and the birds of the aire builde their nestes in it Math. 13 32. Or like vnto leauen which though it be small yet being hidden in three measures of Meale the whole is leauened verse 33. Therefore it behooueth vs as we haue receiued how wee ought to walke and to please God so to abound more and more 1 Thess 4 1. Notwithstanding we must take heed that we doe not glory in our owne strength as if we were able to do the will of God touching our sanctification of our selues without the helpe and assistance of the Spirit of God without which we can do nothing at all True it is the Apostle willeth vs to worke out our saluation with feare and trembling howbeit lest any should trust in himselfe as if hee were something or build vpon the freedome of his owne will he addeth in the next words It is God that worketh in vs the will and the deede of his good pleasure Philip. 2 12 13. It is a notable token of our continuance in good things and a comfort to our consciences that we shall perseuere vnto the end if we haue a care to goe forward and to make our good workes moe at the last then they were at the first Verse 2. The Princes of Israel Heads of the house of their Fathers offered Here we haue another circumstance to be considered to wit a description of the persons that offered they were the Princes and Rulers the heads of the people And albeit they onely are expressed yet they brought their offering in the name of
gates that the gates thereof shall open wide and our workes shall enter with vs because they cannot be forgotten but shal come vp into the presence of God Wee see how it fareth with Kings and Princes and great men of this world they haue great traines and troupes of seruants and a goodly retinue that follow their heeles in the streetes O how happy are they if at the howre of death and the great day of account when their honours and their pleasures their riches and their friends their seruants and retainers shal forsake them and all earthly profits shall faile them they haue as goodly a traine of good works to attend and waite vpon them They shall finde much more comfort and peace in these then in all their life they felt in all the other as the wise virgins found much contentment in that they had store of oyle for their lampes Secondly shall good works come into account Vse 2 with God and be remembred of him then on the other side we may conclude that euill workes shall also be remembred True it is we are ready to forget the euils that we commit but God wil neuer forget them no time shall weare them out they are euer fresh in his sight Hence it is that Nehemiah saith Neh. 13. â—â— Remember them O my God because they haue defiled the Priesthood and the couenant of the Priesthood c. And Reuel 16.19 Great Babylon is come in remembrance before God to giue vnto her the cup of the wine of the fiercenesse of his wrath He will remember the sinnes of the wicked and his owne iudgements These though they be great in this world shall not haue their honours and dignities to follow them but their sinnes shall all follow them The swearer shal be sure to haue his oathes and his blasphemies laid before him the adulterer his vncleannesse the drunkard his intemperancy the contemner of God and of his word his prophannesse the couetous person his oppression they shall accompany them vnto iudgement euen vnto hell that there they may receiue the reward and wages that their workes haue deserued It were a great benefit to the vngodly if they might appeare before the iudgement seat of God without their euill deedes and that they could winde themselues out of the company of their sinnes which will be their strong accusers and giue in euidence against them but they cannot by any meanes for they follow them and pursue after them with a loude cry for vengeance and punishment and therefore woe and misery shall befall them that commit them Vse 3 Thirdly we must marke this point albeit good workes be so much regarded yet wee must take heed we giue not too much vnto them nor ascribe any merit to attaine eternall life by faith that it might bee of grace Rom. 4.16 it is the gift of God through Iesus Christ Rom. 6.23 If any of our works should merit then the works that are most glorious and eminent aboue others which the holy witnesses of the trueth of God wrought who did suffer for the Name of Christ and resisted the enemies euen vnto the blood should be meritorious But the Apostle denyeth this vertue to them Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall bee reuealed in vs. If any workes might deserue saluation doubtlesse the workes of righteousnesse but it is the kindnesse and loue of God toward man that the Apostle magnifieth who saueth vs not by workes of righteousnesse which we haue done but according to his owne mercy Tit. 3.5 Eph. 2.8 9. So Paul preacheth Act. 13.48 39. that through Christ we haue remission of sinnes and that by him all that beleeue are iustified from all things from which they could not be iustified by the Law of Moses Againe the Lord Iesus himselfe teacheth vs that when we haue done all that possibly we can we must say we are vnprofitable seruants Luk. 17.10 but he that is an vnprofitable seruant and doth onely what he ought to doe is not in any case of meriting He that will merit any thing at Gods hands must first giue him somewhat and so bind him as a debtor vnto him if no man can hinder him any thing of his owne who oweth all euen himselfe to God of whom he hath receiued all it is certaine that no man can merit any thing before him Rom. 11.35 Who hath first giuen vnto him and it shall be recompenced vnto him againe but no man can doe so verse 36. For of him and through him and to him are all things to whom be glory for euer Amen Now where is no benefit there can be no merit because merit presupposeth a benefit receiued howbeit our well-doing extendeth not to God he can receiue no good turn at our hands 1 Cor. 4.7 Phil. 2.13 Eph. 2.10 When the husbandman bringeth to his Lord the fruit of his own ground he meriteth nothing because he giueth him of his owne Moreouer the Scripture teacheth vs that temporall benefites and deliuerances are not granted and bestowed vpon the faithfull for any desert of any their good deedes Dan. 9.18 much lesse therefore eternall life The Israelites had not the nations cast out before them nor themselues brought in to possesse the land for their owne righteousnesse 〈◊〉 9 5. or for the vprightnesse of their hearts but because he had chosen them set his loue toward them Let vs not therefore trust in our owne workes which when they are at the best are vnperfect and defiled but rather as the very enemies of the grace of God do admonish in regard of the vncertainty of our owne righteousnesse and the danger of vaineglory â—â—â—â—r de iustif 〈◊〉 5. cap 7. let vs rest wholly as the safest way in the onely mercy of God If then this be the surest and safest way let vs all goe the safest way and leaue by-pathes and dangerous passages vnto others He that walketh safely walketh surely There is but onely one life and there is but one right way vnto life namely Christ Ioh. 14.6 The way by workes is a wrong way a false way he shall neuer come to his iourneyes end by the way of his works that is for the merit of his works because eternall life is neuer giuen for them There is no other name vnder heauen whereby we may be saued Act 4.14 Ephe. 4.5 then by the Name of Christ but if our works deserued lifâ— eternall there should be another name to saue vs because the merit of our workâ— is not the Name of Christ but setteth vp our selues in his place or at the least to ioyne a fellow and companion with him in the worke of our redemption This would minister occasion to vs to glory in our owne selues before the Lord as if wee were somewhat and could saue our selues but no man hath any thing wherein or whereof to boast himselfe Ro. 3.27 and
foundation The lampes vnder the law burned only in the night therefore the Papists haue no warrant to set them vp in the day time True it is Doway-Translators slubber ouer the matter in their annotations vpon Exodus and Samuel and tell vs that God would not haue darkenesse in his Tabernacle by day nor night but this is a weake and vngrounded assertion contrary to the Scripture as hath bin shewed and may also farther be shewed oâ—t of Exod. 27 21. The truth is that these noone-day Taper lights in honour of the liuing or of the dead Danae respons ad 7. Contro cap. 4. are a meere heathenish superstition as it appeareth out of the history of Herodian lib. 1. And from hence as also many other toyes did crept into the Church and therefore Hierome saith aduers vigilant Cereos clara luce non accendimus we do not light candles in the day time But we haue some reason to beare with them For to what end do they vse it in the day time but to make manifest their blindnesse ignorance Their religion is a darke and obscure religion compacted altogether of many blinde doctrines and therefore they would haue some light of their candles though they haue none of their doctrine The vse of a lanthorne and light is in a darke night There is no man in his right wits will carry a candle when the Sun shineth cleerely and brightly Durandus a great patrone of these superstitions can finde out nothing in the word written to iustifie defend these wax-candles therefore is constrained to establish them vpon the rotten decrees of Zosimus and Theodorus Enchirid. lib. 6. cap. 80 If any obiect that the Christians vsed lights lampes in their meetings I answer their meetings were in the night time for feare of their enemies For while the Church was in persecution they could not safely assemble in the day time and therefore they vsed those lights of necessity to remedy the darknesse of the night Acts 20 8. but when we haue free liberty choise of time place for the exercises of our religion that practise is not to be brought into imitation Vse 2 Againe it reproueth them that hold the Scriptures to be so darke and difficult that it is dangerous for the people to meddle with them lest they fall by them into errors heresies But we heare that the Scriptures are a lampe as a candle set vpon the table and as a Beacon kindled to shew light farre and neere What then Can the light be darknesse surely no more then the darknesse can bee light And if they be darke it followeth that either the holy Ghost could not expresse his minde and meaning more cleerely and euidently or else he would not To say hee could not is blasphemy and maketh him a weake and impotent God to say he would not were to make him an enuious God as if he did enuy the good of his Church But whatsoeuer was written afore time was written for our instruction Rom. 15 4. 2 Tim. 3 16. therfore God euery where commandeth that they should be read and heard of all high and low rich poore men and women old and young Deut. 6 9. 17 18. 31 11. Iosh 1 8. Esay 8 20. He wil haue all sorts of persons come to the knowledge of the truth that they may be saued 2 Pet. 3 9. 2 Tim. 2 25. But how shall they come to repentance and to the knowledge of the truth without the Scriptures Euery member of the Church must haue them dwell richly in them Col. 3 16. All are commanded to search them Ioh. 5 39. The men of Berea are commended for it Acts 17 11. so is the Eunuch who while he sate in his Chariot read them Acts 8 30. They also are reproued that were vnskilfull in them and slow of heart to beleeue them They are able to make vs wise vnto saluation Out of them as from an armory Math 22 29. Luke 24.25 Eph 6 16 17. Math. 4 4. 22 31 29. we must draw weapons against Satan and his instruments both defensiue and offensiue Christ and his Apostles vsed these weapons to beate downe all impiety and heresie whereas the ignorance of them is the cause of errour This armour artillery must all men procure and no man be denied to draw this sword that is a soldier of Iesus Christ From hence therefore is reproued the errour in opinion and weaknesse of iudgment resting in the common sort they perswade themselues that the knowledge of theÌ„ belongeth not to them but to the Ministers and to the learned because they take them to be so darke and themselues so simple that they are as a deepe well and they haue nothing to draw nay that it is dangerous for them to meddle with them as if they were a rocke at which they might suffer shipwracke But this is nothing so Let all such marke that they are as a light shining in the night of this present world to shew vs the right way and to leade vs a sure way forward to the end of our faith True it is we shall haue no need of it when once we come to our iournies end For as men wheÌ„ they are come to their lodging resting place require no more the helpe of the lanthorne so shal it be with vs when the daies of our passage and pilgrimage are ended and we be come to the heauenly Ierusalem we shall no more want this ministeriall light the Lord shall be the light of that City Reuel 21 2â— 1 Cor. 13.8 there shall bee no need of the Sun or Moone there to shine in it then Prophesie shall faile tongues shall ceasse and knowledge shall vanish away Furthermore we must know that the Scriptures are not hard and hidden in the fundamentall points but all things necessary to saluatioÌ„ are easie to them that will vnderstand Deu. 30 11 Rom. 10 â— â— They are like to the holy waters that issued out froÌ„ vnder the threshold of the house Eze. 47 1 which were first vp to the ankles v. 3. then vp to the loynes v. 4. which afterward became as a riuer that could not be passed ouer v. 5. In them is strong meat for men and milke for babes and children In them the Elephant may swim and the Lambe may wade No man must therfore be discouraged from searching the Scriptures which do giue vnderstanding euen to the simple Prou 1 4. Psal 119 3. and knowledge and discretion to the young man he may learne by them to reforme his waies and to know how to feare the Lord. But are not many things hard in them Doth not Peter say of Pauls Epistles that they are hard 2 Pet. 3 1â— I answer he speaketh not of the hardnes of the Epistles as appeareth by the change of the gender but that in the Epistles are many mystical points and matters of faith rather then of reason
habitation of God who is light it self in whom only is light properly to be found who dwelleth in light that none can attaine vnto 1 Tim. 6 16. Hee hath called his Church his rest and the place where his honor dwelleth Psal 132 13 14. The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Vse 1 This condemneth the Papistes who stand from the verdict of this doctrine as men endited of two crimes and errors first they accuse the Scriptures left vnto vs in the Originals to be corrupted the old Testament by the Iewes the new by Marcion and other heretikes But it is a vaine surmise without proofe or probability touching the corruption of the original fountaines which notwithstanding the Romanists pretend thereby to make a way to bring in the Latine translation to be the pure authenticke Scripture and consequently to bee preferred before them which is as foolish and vnreasonable as to make the mistris to walke on foot like a seruant Franci Luc. in Epist ad Serlet and to set her handmaid on horsebacke therefore some of their own frends are ashamed of this vanity It is a shame they say to belye the deuill It is a crime to taxe the Iewes of a crime wherof they are not guilty It is wel knowne that howsoeuer they stand affected vnto Christ yet they alwayes were and now are very religious respectiue in keeping the text sound and sincere and cannot by any meanes be induced to choppe and change to adde or to diminish any thing And doubtlesse had they not bene trusty and faithfull would God haue trusted them with this true treasure yea though that Church were oftentimes corrupt yea sometimes an Harlot or an Apostat yet the ouer-ruling prouidence of God hath alwaies wrought in them a care and conscience this way both for their owne future happy estate and the benefit of posterity to come to keepe the ancient records euidences of the Scripture sound sure and sincere This appeareth further by the Sermon of Christ in the Mount reprouing the false interpretations of the Scribes and Pharisies who had very grossely corrupted the meaning of the Law Mat 5 21.27 31 33 38 43. 16 6. The church of the Iewes was neuer more corrupt then in the dayes of Christ yet could they neuer be touched nor be iustly charged with this horrible crime of offering violence to the holy bookes of Scripture And if they might haue bene endited of this detestable forgery â—hrist would not haue omitted this greater fault who often reprooueth them of lesser offences Besides our Sauiour willeth the Iewes to search the Scripture which the Prophets had left vnto them by diuine inspiration hee sendeth them vnto these as then they had theÌ„ to try the doctrine of the Pharisies by them Ioh. 5 39. Iohn 5 39. which hee would neuer haue done had they bene corrupted and themselues the corrupters of them Moreouer touching the Iewes seeing they were mortall enemies to Christ if they were minded to corrupt the Scripture they would haue corrupted for their own aduantage such places out of Moses and the Prophets as concerned Christ whome they hated but these remaine entire by which they are fully conuinced and confuted Andrad lib. â— defens Tridâ—â— Hieron epi. 7â— ad Marcell And therefore one saith well that such as holily and religiouslie handle the Hebrew Text do find therein more notable testimonies of Christ then in the Latine and Greeke Copies Now if the true Church had lost the pure and perfect fountaines of the Hebrew and Greeke Text how could it bee a faithfull keeper of his Will and Testament Howbeit GOD hath euer had a care of his word and truth euen then when he committed the same to the custody of the Church Another error of the Romane church is that they make the churches authority to bee our supreame ground and stay of our faith and set it farre aboue the Scriptures themselues These assertions are found in their writings touching the Scripture It is not authenticall without the authority of the church that the authority of the Scripture dependeth on the authority of the Church necessarily Ecchi â—â—cbirâ—â— Pighi lib. 1. de Hierar eccl cap. 2. that we are not bound to take them for Scripture without the authority of the Church that in respect of vs the church hath absolute authority to determine which is Scripture and which is not that the Church hath power to make a booke not Canonicall Stapl. to be Canonicall and one of them vttred this impudent and shamelesse blasphemy that the Scâ—ipture should bee of no more credit then Aesops Fables Hermaâ—â—m without the approbation allowance of the church Howbeit as wee must not take from the church hir right so we must take heed that we giue not to it more then is due and so rob God of his honour and glorie and derogate from the excellency and authority of the Scriptures They make the Church the light it selfe and not the Candlesticke to hold the light say that it also is called light I answer it is a borrowed light receiuing all the light it hath from the word as the Moone doth from the Sun They make it to be the authorizer of the word and hold that it is of no force or credit but is as a dead letter and inken diuinity without it This is no better then to hang the word and consequently Cal in infâ—â—â— lib 1. cap. 7. the promises of God the kingdome of heauen saluation it self vpon the pleasures of men wheras the church is founded and grounded vpon the word not the word vpon the Church as Peter is builded vpon Christ not Christ vpon Peter All the authority that the Church hath be it neuer so great it hath it from the Scripture for how do we know whether the Church erreth or not but by the Scripture The Church cannot giue vs faith whereby we beleeue in Christ and lay hold of eternall life it is the Scripture that worketh it by the inspiration of the holy Spirit The Scripture is the chiefest and the highest court from whence is no appeale but we may appeale from the iudgement of the Church to the Scriptures not from the Scripture to the Church The Church that is the company of the faithfull are not lords ouer our faith they are ruled by faith not ouer-rulers of our faith True it is the Church is a means to bring vs more speedily to know the Scriptures as the woman of Samaria was a meanes to bring the Samaritans to beleeue in Christ 〈◊〉 4 42. but as they when they had heard Christ beleeued not so much for her report as for that themselues had heard him speake so after the Scriptures are discerned and pointed out vnto vs as by the finger of the Church we beleeue them to bee the word of
all parents to teach their children Eph. 6 4. of Masters to bring vp their seruants in the nurture and admonition of the Lord as Abraham and Cornelius did This is a notable meanes to keep to maintaine and to defend the truth As for those that will not teach the truth to theÌ„ that are in their houses they are the diuels Prophets who is the father of error ignorance Such fathers and such masters are the cheefe meanes of the decay and decreasing of religion piety faith and righteousnesse Secondly we maintaine the truth and make it knowne by open confession and profession thereof Euery man must opeÌ„ his mouth in Gods cause when the gates of hell are opened against it and wee must earnestly stand for it and constantly beare witnesse vnto it whensoeuer it is oppugned and resisted The Apostle chargeth to Sanctifie the Lord God in our hearts be ready alwaies to giue an account and answer to euerie man that asketh vs a reason of the hope that is in vs 1 Peter 3 15. with meekenesse and feare Thus did the holie Martyrs at their death witnesse a good confession and thereby draw many to a loue and embracing of that truth for which they suffered If we be bold to confesse the Lord Iesus and his Gospell He will not be ashamed of vs in his kingdome but confesse vs before his father Mat. 10 32 33. Thirdly we must leade an holy and sanctified life and giue a good example vnto those among whom we liue An vnblameable and vnreprooueable conuersation is a great meanes to cause others to embrace godlinesse when we are carefull to adorne the Gospell of Christ with a good life whereas otherwise we cause the enemies of God to blaspheme the name of God and to speake euill of the truth Therefore the Apostle willeth vs to be blamelesse and harmlesse the sonnes of God Philip. 2 15. without rebuke in the midst of a crooked and peruerse nation among whom we must shine as lights in the world holding forth the word of life Lastly we must maintaine his truth by the armour of prayer desiring God to make an open way and free passage for his owne ordinance and also to send forth painfull plentifull Labourers into his haruest to gather his corne together and to withstand all false doctrines and heresies This doeth Christ command Math. 9.38 This doe the Apostles practise Actes 4 30. God hath in great mercie vouchsafed his word vnto vs it is our dutie to seeke to vphold and maintain it that so it may be continued vnto vs and our posterity for euer Let vs therefore practise these few points and be carefull to practise instruction confession and inuocation Thus we shall shew our loue to the truth a minde ready to receiue it a memory ready to retaine it and an heart ready to practise it 5 And the Lord spake vnto Moses saying 6 Take the Leuites from among the Children of Israel and cleanse them 7 And thus shalt thou do vnto them c. The second part of the Chapter followeth concerning the Leuites wherein obserue two things First the separation of them from the rest of the people secondly a limitation of time by the speciall commandement of God for the entering into their office Their separation or setting apart for the ministration in the Tabernacle offereth vnto vs the commaÌ„dement of God and the obedience of Moses and Aaron and the whole congregation performed to the commandement of God Their separation is noted by many particular circumstances they must be clensed with water of purifying their garments must be washed their flesh must be shaued Verse 7. they must take one yong Bullocke for a meate offering and another for a sinne offering verse 8. And Aaron must offer them verse 12. the hands of the Elders must be imposed on them v. 9 10. and they must be offered before the Lord ver 11 13. Where we see that such as are appointed to handle the holy things of God must be washed and clensed with holy water It is very meete and conuenient that they should approach thereunto with pure hands euen in respect of outward cleannesse Exod. 25 31. But heereby is another thing meant Namely that the Ministers and generally al others that draw neere to God in performance of any dutie â—â—â—â—rine must bee clensed and washed â—inisters 〈◊〉 other â—â—aw 〈◊〉 to God 〈◊〉 â—e clenâ—â— they must haue cleane hearts cleane affections cleane workes whensoeuer they come into his presence This was figured out to Moses Exod. 3. when hee was about to draw neere to see the burning bush the Lord saide Put off thy shoes for the ground wheron thou standest is holy grouÌ„d Salomon willeth vs to take heed to our foote when we enter into the house of God Eccl. 5 1. When we go about to pray we must lift vp pure and holy hands 1 Tim. 2 8. When wee come to the Sacraments we are willed to examine our selues and so eate of that bread drinke of that cup 1 Cor. 11 28. Whensoeuer we present our selues in the Congregation to heare the word we must lay apart all filthines and superfluity of naughtinesse and receyue with meeknesse the engrafted word which is able to saue our soules Iames 1 21. Wee must cast off all malice and all guile and hypocrisies enuies and euill speakings that so we may grow by the milke of the word 1 Pet. 2.1.2 This we ought to do the rather First because Reason 1 God is present euery where Mat. 18. His eye is vpon all his suppliants that pray vnto him vpon all his guests that come to the table vpon all men that heare his voice Mat. 22.11 He taketh a view and surueigh of such as preasse into his presence Zeph. 1 12. That he may giue to euerie man according to his works If we search not our hearts he wil search them if we iudge not our selues he will iudge vs 1 Cor. 11. His eie is vpon vs to approue of vs if we do well to reiect vs if we do euill as the examples of Caine and Abel shew Secondly without this inward sanctification all our exercises of Religion are reiected and therefore we are willed when we come before the Lord To wash vs and make vs cleane to put away the euill of our doings Esay 1 16. Vse 1 This reproueth all such as offer to perform diuine duties to almighty God without meditation or preparation such as rush violently into Gods presence without due reuerence and regard Math. 22. as he did that came to the feast without his wedding garment There was but one such guest yet the Lord soone espied him and called him out If there be but one such in an assembly he cannot escape the all-seeing eye of God who hath also a reuenging eye that cannot see his honor and glorie defaced Who wold presume or dare to come into the presence of an earthly Prince in an vnseemely
and his memoriall for euer to all generations but he must speak some such like words as if God were delighted with copy and variety of words or did hunt after letters and syllables or as if it were a fault to speak as God speaketh or as if Moses could better deliuer his message in his owne words then in the words of God Againe when the Prophets came from God to the people and brought their warrant and commission with them from him and cryed out Thus saith the Lord the meaning must be according to the conceite of these men God hath not commaÌ„ded to speak the same words nay hee hath forbidden and restrained them that they may not vse them This is most ridiculous both in respect of God and of the people For when God saith to the Prophets Thus ye shall speake to the people they make him say Take heede ye vtter not these words but speake freely to the same effect spare not and varie them at your pleasure And when the holy Prophets came to the people and as they were directed and appointed saide Thus saith the Lord it shall bee as much as if they should say vnto them If yee doe thinke that God hath spoken to mee these words which I am to deliuer you do much deceyue your selues hee hath spoken the like but not the same I may not speak to you from his mouth I must speake from mine owne mouth What can be more childish and foolish then thus to interprete yet all this is necessarily inferred vpon the answer of such as professe theÌ„selues to be our aduersaries Therefore when Christ saith pray thus it is as much by their interpretation as if he had said take heed ye pray not in the same wordes but vse the like of your owne abstaine from mine I giue you liberty to vse what other yee list your selues all which we see to beare no colour or shew of reason I would gladly know of such as are contrary to vs in iudgement practise whether it bee not lawfull to say this part of the prayer Hallowed be thy name If this bee lawfull is it not as lawful to adde the next words in the next place Let thy kingdome come and to this I haue heard they yeeld and confesse it lawfull If this be good why not afterward to adde the rest of the petitions is one more lawfull then another Or can one part be allowed and not the other Thus doe they confound themselues and giue vs an answer out of their owne mouthes â—biect Againe they tell vs that reading is one thing and praying is another and thereupon conclude that a man cannot pray reading I answer â—â—swer they differ indeed being diuers and sundry things so that neither is reading praying nor praying reading howbeit they are not contrary one to the other A man may reade and not pray he may pray not reade and yet he may pray reading and reade praying The like wee might say of speaking and kneeling Speaking is one thing and praying is another a man may speake and not pray he may pray and not speake and yet hee may pray speaking and speake praying So kneeling is one thing and praying is another a man may kneele downe and not pray he may pray and not kneele and yet hee may pray kneeling and kneele praying Wherefore euery reading of a prayer is not praying except withall there be a lifting vp of our harts to God I will shew this by a familiar example touching the Lords praier when we conclude our vnperfect prayers with it we make request to God and consequently pray vnto God But when wee publikely or priuately reade the sixt chapter of Matthew in which the Lords prayer is contained wee reade the words and heare them read yet wee confesse we pray not We haue then no intent to pray but to informe our selues in the will of God set downe in the Scripture So then praying and reading differ thus the one is a powring forth of the supplications and requests of the heart the other is a receiuing into the soule such things as are read These two wee may do easily at one and the same instant if y fault bee not in our owne nature more then in the nature of the things themselues Thirdly Obiection they pretend that stinted prayers cannot bee made as necessity requireth but they tie vs to our bookes and cannot be inlarged according to our wants I answer Answer there be things necessarie to be prayed for at al times and of al men which indeede are the most things that wee are to begge of the Lord of these there may be prescript formes for all times and persons as for other things the prayer is to be applied to the time and necessity For this wee haue the Elders of the Church to help vs to whom we are directed to send Lastly they obiect Obiect we must pray as the Spirit mooueth vs for the Spirit helpeth our infirmities Rom. 8. I answer Aâ—sw euery one receyueth not such a measure of the Spirit as enableth him to this dutie We haue but the first fruites of it and must vse all good helpes to make supply of our wants as the sicke of the palsie when he could not go to Christ of him selfe was borne by his neighbors Mar. 2 3 4. We are like to a sicke man newly recouered who cannot walke without his staffe or leaning vpon the shoulders of another or except hee be stayed by the hand Many men haue grace in the heart who want wordes of vtterance to expresse it All weake ones need help to minister matter of prayer Wherefore the helpe of the Spirit standeth wel enough with outward helpes Neither let them reply that the Spirit is sufficient and that no other are mentioned for when the Scripture will set forth the worke to be his alone and the force and efficacie from him all other meanes are suppressed and depressed all helpes whatsoeuer are concealed and cast downe and may not come in acount or comparison with him Neuerthelesse fasting lifting vp of the eyes and of the hands kneeling and prostrating of the bodie are outward meanes to make the prayer more feruent and do not take away oâ— derogate any thing from the Spirit Secondly we are directed from hence to Vse 2 vse publike and priuat praiers more reuerently and religiously then commonly wee doe both prayers in the Church and prayers in families being warranted by the word though they be read out of the booke by the Minister of the Church or the master of the family For though the prayers bee common yet ought they not to be the lesse regarded There bee two sorts of people which be both in extreamities and iustly to be reproued The one son do so highly magnifie the common prayers allowed appointed by authority that they regard no other but brand them with the title of conceited prayers and so doe account the preaching of the word as
sought to oppresse together and marched directly toward him by the way of the Desert So then it ought to haue beene translated Tirhakah king of the Chushites for hee had great reason to muster his men together and to put them all in armor forasmuch as the houses and the cities of the Chushites were next to the fire and vpon whom the smoake of Iudah flaming was blowne being their neerest neighbors and if the Iewes had miscarried their owne turne must haue bene the next Hauing waded thus farre in the bookes of the histories let vs proceed to consider some places as il expounded in the prophets where also Chush is mistaken for Ethiopia and first I propound a place in Ezekiel Chap. 29 10. where the Lord threatneth the vtter subuersion of Egypt by the Babylonians which is thus described in the translators from the tower of Seueneh euen vnto the borders of the Black-Moores which last words should rather haue beene conuerted from the Tower of Seueneh to the borders of the Chushites or Arabians betweene which two limites is situated all Egypt For to say from the borders of Seueneh to the Ethiopians is nothing at all and can carry no sense or meaning Seueneh it selfe being the border of Egypt confronting and ioyning to Ethiopia or the Land of the Black-Moores So then if Nebuchadnezzars conquest had beene onely betweene Seueneh and the border of Ethiopia it had bene a poore conquest without victory without enemies without any land because as Iunius well obserueth Seueneh was the south bound of Egypt seated in Thebaida which toucheth Ethiopia and Cush noteth the North bound Annot. in 〈◊〉 29 10. as if the Prophet had saide that Egypt should be ouerrun and ouercome from one end of it to other whereas Nebuchadnezzar neuer entred into any part of Ethiopia as appeareth by the Prophet Another place in Ezekiel is chap. 30 9. is thus turned by the Geneuian Translators In that day shall there Messengers go forth from me in ships to make the carelesse Moores afraide which should bee amended and reformed by putting the word Chush or Arabia for Ethiopia or the Black-moores as euery one may see which meanly vnderstandeth the Geography of the world knowing that to passe out of Egypt into Ethiopia there neede no Gallies or shippes no more then to passe foorth of one peece of dry land into another Ethyopia and Egypt being in one continent conterminate the one to the other which are not diuided so much as by a riuer Therefore in this place of Ezekiel it was meant that from Egypt Nebuchadnezzar should send Gallies along the coast of the red sea by which an army might bee transported into Arabia the Happy and the Stony sparing the long wearisome march ouer all Egypt and the deserts of Pharan which army might thereby surprize them vnawares in their security confidence For when he was at Seueneh within a mile of Ethiopia he needed neither gally nor ship nor boate to passe vnto it being all one firme land with Egypt without any water to diuide them and it is well obserued that if he had minded to rowe vp the riuer for pleasure sake he could not haue done it History o◠world by W.R. because the fall of Nilus tumbling ouer high and steepy mountaines called Catadupae Nili was at hand and would haue hindred him And as in the prophesie of Ezekiel before remembred the word Ethiopia is inserted in the translations for Cush or Arabia which putteth many histories much out of square one kingdome being taken or rather mistaken for another so is it also in Esay chap. 18 1. Oh the land shadowing with wings which is beyond the riuers of Ethiopia c. whereas it should be beyond the riuers of Cush or Arabia For the Land here spoken of by the Prophet Esay is confessed by all interpreters to be no other then Egypt They were the Egyptians that sent this message to the Israelites which Esay repeateth so that by the former translation euerie man may see the transposition of kingdomes for hereby Egypt is transported to the other side of Ethiopia and likewise Ethiopia set next to Iudea whereas it is the land of Cush and Arabia indeed that lyeth between Iudea and Egypt and not Ethiopia which is seated vnder the Aequator Now if Ethiopia it selfe lye vnder the Equinoctiall line with whom the Iewes had neuer any acquaintāce why shold any man dreame that they could haue anie knowledge of the Nations farre beyond it beyond the riuers of Ethiopia except wee shall impiously and blasphemously think that the prophet spake he knew not what or vsed an impertinent and vnprofitable discourse of those nations which were not discouered in 2000. yeeres after inhabiting as farre South as the Cape of good hope commonly known by the name of Bona esperanza Thus I haue runne ouer sundry places in the law and in the prophets which haue beene mistaken and ill translated in which Cush which is Arabia is expounded to bee Ethiopia Touching all which I do freely and ingenuously confesse I haue lighted my candle at his candle that hath with great labour and industry published the history of the world hauing heere there inserted some confirmation of that which hee hath learnedly written Thus vpon the occasion of Moses his marriage with the Midianitish woman called the Chushite we haue shewed how sundry translators haue mistaken the word Chush for Ethiopia Madian being a part of Arabia Petraea or the Stony as Iunius hath well translated it and Vatablus before him It is not worth the standing vpon or the gathering vp which the same Vatablus obserueth out of the Iewish Rabbines that Zipporah the Midianitesse is therefore said to be an Ethiopian because she resembled the Blacke-Moores in colour and was tawny or black as the Negroes are which liue vnder the line which hath indeed no colour of truth and therefore wee will omit the same and come vnto the words themselues 1 And Miriam spake against Moses and Aaron by occasion of the woman the Cushite whō he had married for hee had taken to wife a woman a Cushite 2 And they saide Hath the Lord indeede spoken onely by Moses Hath hee not spoken also by vs And the Lord heard it 3 But Moses was a very mecke man c. The summe of these words we haue shewed before wherein obserue in the things that Moses suffered Doctrine Discomfort from such as should cōfort that Gods children oftentimes finde great discomfort at their hands of whom in al reason they should expect the greatest comfort When the people did rise against him mutinously and tumultuously where should he finde rest or in whose bosome should hee poure out his complaint or to whom should he resort for comfort but to Aaron and Miriam to his brother and sister But here we see they are his chiefe troublers and tormenters The former was a great tentation when the people did set themselues
against him howbeit this is greater wherein not his enemies reproached him and those that hated him did not magnifie themselues against him but his deerest friends and acquaintance as befell also to Dauid Psal 55 12. The church maketh this complaint Cant. 5 7. That the watchmen that should haue bene both her guide and her gard smote her and wounded her the keepers of the wals took away her veile from her And Christ fore-telleth that a mans enemies shall be they of his owne house Marke 6 4. This befell vnto Iob a man full of sorrowes his owne wife that lay in his bosome and his friends that were as his owne soule were the cheefe causes of his greatest anguish Abel found no worse friend then his owne brother that came with him to the place of Gods seruice Gen. 4 8. So Ismael persecuted Isaac Ismael borne after the flesh him that was borne after the Spirit Ge. 21 9. Gal. 4 29. Ioseph receiued hard measure of his brethren who was by them sold for a bondslaue Ps 105 17. Moses was fain to fly out of Egypt because a Iew one of his owne brethren diuulged his killing of the Egyptian The same befel Zachariah the son of Iehoiada the priest who had saued the kings life and set the crowne vpon his head yet he remembred not the kindnesse of the father but slew his son the father had in a maner giuen him life but he took away life from his son 2 Chro. 24 21. Who vexed the church and trobled the Apostles more then false brethren 2 Cor. 11 26. The cause of this is the enmity betweene Christ and the serpent and the seed of them both which shewed it selfe immediately after the fall in Cain who was of that euil one slew his brother 1 Ioh. 3 12. The vses which wee must make heereof are Vse 1 First to marke the truth of that which Christ teacheth Math. 10 34 35 36. that hee came not to send peace on earth but rather a sword and to set variance betweene man and man And in another place I am come to send fire on the earth and what will I if it bee alreadi◠kindled Luke 12 49. Hee speaketh not of the effect but of the euent not what the Gospell bringeth forth properly but what it worketh accidentally not what it procureth in the faithful but what it produceth in the vnfaithfull Secondly God will haue al his to be wel tried Vse 2 which are in the faith euen for their owne good that we may know what we can suffer for the truths sake when we haue sealed it vp by our patience in all tribulations Thirdly hence ariseth comfort in our sufferings For do we suffer affliction at their hands of whom we hoped for better dealing maruell not at it neither thinke it strange but let vs comfort our selues with the examples of Gods children who haue had the same measure measured out vnto them before vs nay let vs lay before vs the example of Christ himselfe who had experience of it not only in his owne countrymen the Iewes but in Iudas one of his owne disciples of whom the Prophets prophesied He that dippeth his hand with me in the dish the same shall betray me Psal 41 9. Matth. 26 23. Lastly from hence we learne in all discomforts Vse 4 to flie vnto God after the example of Dauid who gaue himselfe continually to prayer when hee was vexed by such vnexpected enemies Psal 55 16. when he had complained that his frend and companion rose vp against him hee addeth As for me I will call vpon God and the Lord shall saue me So it ought to be with vs that wee may finde comfort in God when we can find none among men Againe Miriam and Aaron were of great reputation among the people and sanctified in a great measure Aaron was the Lords high Priest consecrated and annointed with holie oile Miriam was a prophetesse and one that sung the praises of God after their deliuerāce from Pharaoh Exod. 15. yet loe how both of them faile in duty and sin against God oppose themselues against his seruant Moses whereby we learn that none are so sanctified but they faile many wayes None so sanctified but manie wayes they faile Let no man therefore dreame of perfection in this life Rom. 7 14 18 19 20 23. Moreouer from this example obserue that contentions are oftentimes in the church euen between the members of the same body Doctrine Contentions and strife are often in the Church True it is it were to be desired that ther were perfect loue and vnity peace and concord in the church but this is rather to be looked for then to be found There arose strife betweene Abraham and Lot Gen. 13 8. betweene Paul and Barnabas Acts. 11 2. 15 39. betweene Peter and Paul Gal. 2 11. So in the Church of the Corinthians though they were sanctified in Christ Iesus and called to be Saints yet there were contentions among them 1 Cor. Reason 1 1 11. And no maruell for first of all we know in part and we prophesie in part wee know somewhat but we are ignorant of much more Reason 2 then we know 1 Cor. 13 9. Secondly there must be euen heresies that they which are approued Reason 3 may be knowne 1 Cor. 11 19. Thirdly Satans malice is exceeding great he soweth the seeds of discord among the godly for his hatred is exceeding great against the church and he desireth nothing more then the ruine thereof Reuel 1.2 4. Lastly selfe-loue remaineth in the best men which is a remnant of the flesh this spurreth vs forward to spurne against one another and while we challenge too much to our selues we ascribe too little vnto others 1 Cor. 13 5. This offereth to vs this truth that vnitie is Vse 1 no note of the true church forasmuch as it is somtimes out of the church when as contention is in it The false Prophets were manie that conspired against Micaiah Eliah and Ieremy Christ was condemned by a common voice of the people and consent of the Pharisies which cried out Away with him Crucifie him crucifie him Luk. 23.18.21 Thus then the mouths of the papists are stopped which doe please themselues in an idle conceit of a generall agreement of many people and Nations which is oftentimes a maintenance of error vnwholesom doctrine when it is ioyned with it The vnity of one faith and of the same doctrine beleeued and confessed wee acknowledge to be a true marke of the true Church Where there is the preaching of this faith the doctrine of Christ and the sealing vp of the same with the true administration of the Sacraments there is a true church of God The vnity which is without that doctrine which is according to godlinesse is as the crie of the whole city in maintenance of their idolatrie Great is Diana of the Ephesians Act. 19 28. Or like to the house which the strong man
him that ruleth all things Vse 3 Lastly it reprooueth such as are contrary minded who neuer came neere where this grace groweth These offend diuers waies first by anger hatred cruelty and reuenge directly against the precept of the Apostle Ro. 12 19. Secondly by reioycing at the calamity of good men as Shemei insulted ouer Dauid when he fled from his sonne Absolon and was constrained to passe ouer Iordan for safety of his life So was it with the Babylonians Edomites ouer the Israelites Psal 137 7. Obad 12 13. Thirdly by enuying and grudging to see others prosper and to greeue at the sight of it But it will be said If we put vp iniuries Obiect we shall be accounted no better then fooles and cowards and be laughed at for our labor Answ Answer We must not regard the corrupt iudgment of man 1 Cor. 4 3. These that are wise in their owne eyes loue the praise of mē more then the praise of God Ioh. 12 48. Let vs seeke the praise of God which is indeed the true praise as for other estimation without this it is but a shadow of true glory if it bee so much And this is a certaine rule that it is no cowardize at all to obey God and to follow his commandements neither is it any point of wisedome to bee ready to reuenge Ier. 8 9. And tell me to what end serue Magistrates in the commonwealth to what ende serue masters in the family are they not set vp of God to end controuersies betweene man and man and quarrels betweene seruant and seruant It is no want of manhood for a subiect to complaine to the Magistrate and to say as the poore widow did in the Gospel Auenge me of mine aduersary Lu. 18 3. It is no part of a coward for the seruant to acquaint his master with the wrongs that are offered vnto him by his fellow seruant Obiection But it is hard for flesh and blood to put vp wrongs and to digest the iniuries which are measured vnto vs. Answ I will say more then that it is vnpossible for flesh and blood to do it Answer if we bee no more then a lumpe of flesh but withall I adde that flesh and blood in the matters of God are euill counsellers and if we haue no more in vs then these and no farther worke begunne in vs it is certaine we are not Gods children neither shall inherite Gods kingdome If we be not spirit as well as flesh wee are none of his 4. And the Lord spake suddenly vnto Moses vnto Aaron and vnto Miriam Come out ye three vnto the Tabernacle of the Congregation they three came out 5. And the Lord came downe in the pillar of the cloud and stood in the doore of the Tabernacle and called Aaron and Miriam and they both came foorth Hitherto of their sinne now wee come to Gods proceeding against them consisting partly in a citation partly in a conuiction and partly in the execution of punishment vpon the principall offender First we see how the offenders are cited and summoned to appeare before the Iudge for GOD doth as it were send a processe for Miriam and Aaron to appeare and hold vp their hands at his barre to plead guilty or not guilty He calleth the parties offending and the party offended and wronged before him Albeit the Lord know all things yet he will proceed iudicially against them The doctrine from hence is plain that God neuer bringeth iudgements vpon any people or person Doctrine God neuer bringeth iudgment vpon any but hee searcheth and findeth sufficient cause but he doth first search and finde sufficient cause why hee doeth so Whensoeuer he cometh to iudgement hee will proceed vpon a manifest ground and vpon a iust and knowne cause he neuer doth it rashly but vpon deliberation Gen 3 13 14 and 11 6 7. and 18 31. Zeph. 1 12. The reasons are euident For first heereby Reason 1 the iustice of God is cleered for heereby it appeareth that whatsoeuer he doth inflict he doth it not through any malice to their persons but because they haue iustly prouoked him by their sinnes he doth it in loue to iustice and in hatred to sinne He that hateth a man will smite him before hee make any enquiry of the matter as they dealt with Paul they scourged him to know what hee had done and what was the matter of which hee was accused Acts 22 ver 24. It is not so with God Secondly the Lord requireth that all Magistrates should obserue this course Deut. 13 14. If then he charge them to enquire before they proceed to iudgement much more wil the Lord himselfe obserue the same order This teacheth vs that the iudgements of Vse 1 God must needs be acknowledged to bee alwaies iust though they be sharpe and greeuous yet they are euer righteous For we see he proceedeth vpon knowne causes he goeth not vpon vncertainties but seeth knoweth all things which appeare naked and open before him The heart of man is shut vp from the sight of men and they cannot possibly discerne what lieth and lurketh therein onely it is the Lord that discerneth the heart Psal 33 15 1 Iohn 3 20. The workman must needs know the worke and whatsoeuer is in the work much better then the worke it selfe God is the maker of the heart of man therfore cannot but proceed vpon iust knowne causes Secondly this stoppeth the mouthes of wicked Vse 2 men which are ready to accuse God of iniustice as those in Esay 58 3. where they complaine as if GOD did not see or regard them and Ezek. 18 2 3. they tooke vp a prouerbe saying The fathers haue eaten sowre grapes the childrens teeth are set on edge These thought that God punished without measure or rather without cause But as he knoweth all things so he neuer doth any thing but hee goeth vpon a sure ground he maketh enquiry first of all and afterward proceedeth to iudgment Many do so harden their hearts forget their owne waies that they cannot perceiue the iust proceedings and punishments of God If God once open their hearts to see the order which he obserueth they will confesse his iustice condemne their own folly Thirdly it teacheth and instructeth euery Vse 3 man that he should search his owne waies diligently when the hand of God is any way vpon him and consider that God proceedeth in all his iudgements iustly and vpon a sure and tried ground And if a man by searching and sifting his owne waies finde somewhat in himselfe worthy of such iudgement he must know that God knoweth much more by him then himselfe doth 1 Ioh. 3 ver 20. If the patient knoweth somewhat of his own disease the Physition knoweth much more then hee doth so is it in this case he that is a patient vnder Gods hand if he know any thing by himselfe he may well know that God knoweth much more if men by examining
the wound and it is he that must and can heale restore againe The mitigation of the punishment followeth which is restrained to seuen dayes amplified by an vnequall comparison drawne from the lesse to the greater from an earthly father to his children who if hee should shew any the least token of his anger and displeasure to his children they wold be afraid and ashamed for a season to come into his presence how much more then ought she to be ashamed to lift vp her head and to come vnto the hoste among whom the Lord dwelleth and walketh being stricken with his iudgement For by spitting in the face is ment any token of reproch or disgrace 〈◊〉 â—5 8 Therefore she was shut out and separate from the hoste seuen daies during which time the people iourneyed not till that one member as it were cut off were againe recouered restored to the rest of the body Thus much touching the order of the words to the end of the chapter â—â—â—â—rine 〈◊〉 â—rath of 〈◊〉 kindâ—â—â—ainst 〈…〉 â—ers 〈…〉 â— 2 3. 〈…〉 34.7 〈…〉 â— 4 〈…〉 â—9 2 〈…〉 â—1 2 3. First let vs come to the signification of the punishment the wrath of God was kindled Wee learne hereby that the wrath of God is kindled against offenders Deut. 32.22 41 42. The reasons hereof are euident First the nature of God is most pure and holy and hee hateth euill whersoeuer he findeth it Secondly sin maketh a separation betweene God and his people it hideth his face from vs that hee will not heare Thirdly he punisheth sin and executeth iudgement vpon the sinner yea hee spareth none no not his owne children that prouoke him by their sins much lesse others as we see in Adam in Caine in the old world in Sodome and Gomorrha in Pharaoh and the Egyptians and sundry others Vse 1 The vses remaine First we see that anger is not simply to bee condemned in man but the excesse or defect thereof when it is too much or too little It is a naturall affection graffed in man when it is mooued as there is iust cause 〈…〉 â— 5 it is an holy affection noted to bee in Christ he looked angerly vpon them mourning for the hardnes of their hearts And wheÌ„ he saw the buyers and sellers in the Temple the zeale of Gods house did euen eat him vp Now zeal is partly compounded of anger and partly of sorrow and partly of loue So must we be angry and greeued if there be any loue of God in vs at sin whersoeuer we find it Anger indeed for euery trifle or more then there is cause is sinfull as also not to be angry when there is cause But of this see farther chap. 16. Secondly feare to offend him that is a consuming Vse 2 fire Matth. 10.28 and is able to destroy body soul into hell fire Euery one must learne to know what it is that doth offend him It is the breach of his law he is offended by blasphemy by contempt of his word by swearing by idolatry by breach of the Sabboth and such like impieties forbidden in the first Table These sins for the most part men do little thinke vpon and because the lawes of men doe not take hold of them they regard them not one whit wheras God hath most seuerely punished theÌ„ and reuenged the dishonor done to his name The like we might â—ay of adultery drunkennesse malice couetousnesse and such like they are for the most part thought to bee no sins at all and slightly considered off whereas he is alwayes the same his law is alwayes the same his iustice is alwaies the same and his wrath is kindled against the children of disobedience Ephe. 5.6 Eccles 8.11 Psal â—0 21 Let no man make his mercy an occasion of sin neither turne his grace into wantonnes Lastly let vs giue our selues no rest till we Vse 3 be reconciled to God It is a fearefull thing to lie vnder his wrath Be not quiet vntill he be appeased toward vs the sword put vp into his quiuer Prou. 20.2 The wrath of a Prince is compared to the roaring of a lyon he sinneth against his owne soule that prouoketh him much more may this be said of God Vse therfore the means and remedies to call in his anger How Gods anger is to be called in send an ambassage of peace vnto him the procuring of our peace standeth first in seeking aboue all things the fauor and friendship of God When Herod was displeased with the Tyrians and Sidonians they perswaded Blast us the kings chamberlen to stand their friend they desired peace because their country was nourished by the kings countrey We are nourished by God in whom we liue and moue and haue our being and therefore we haue more cause to come to him with one accord and seeke his fauour Secondly in repentance and turning from our euill wayes whereby we prepare our selues to meet him Amos 4.12 Thirdly in prayer and humbling ourselues before him Thus doth Aaron seek peace by stirring vp the spirit of Moses to pray for them and hereby did Moses procure their peace Thus did they stand in the gappe afterward when the hand of God had made a fearefull breach among the people and the pestilence had slain many thousands wherby they made a blessed atonement Num. 16.47 48. Lastly the procuring of our peace consisteth in beleeuing in Christ and laying hold vpon his merits and righteousnesse which was signified by the incense that Aaron offered when he stood betweene the liuing the dead Christ Iesus is our peace-maker who hath broken downe the middle wall of partition betweene vs he hath reconciled vs vnto God so that by him we haue an accesse vnto the Father by faith we are ioyned to him and lay hold vpon him to eternal life Ephe 2.14.16.18 If we be earnest in seeking these meanes of peace we shall be safe for the danger of his wrath is gone and past Psal 2.12 11 And Aaron said vnto Moses Alas my Lord I beseech thee lay not the sin vpon vs wherein we haue done foolishly wherin we haue sinned 12 Let her not be as one dead of whom the flesh is halfe consumed when he commeth out of his mothers wombe Here we see as we noted before that God would not heare the offenders vnreformed speake vnto him neither abide any talking with them but Aaron is faine to goe to Moses to intreat him that by his intreaty and intercession vnto God the punishment of leprosie may be remoued which is amplified by a comparison of likenesse Doctrine God heareth not such as lie in their sinnes Ioh. â— 31 Psa 66.8 that she may not be as one dead whose flesh is halfe consumed We learn hereby that God heareth not their prayers that lie in their sinnes and are not reconciled vnto him Iob 42.7 8. Esay 1.15 Gen. 20.7 The reasons why God heareth them not
his souldiers willing them to bee strong and valiant and to play the men for their people and for the Cities of their God and then let the Lord do that which seemeth good in his eyes 2 Sam. 10 12. So the people of God had promise of the destruction of Iericho neuerthelesse they must compasse the walles seuen daies together and blow with Rammes hornes or else they could neuer haue entred the City Iosh 6 4 5. Secondly to neglect the meanes is no better Reason 2 then a flat tempting of God For when Christ our Sauiour was tempted to cast himselfe downe from the pinnacle of the Temple he sheweth that the dooing thereof were a tempting of God Math. 4 vers 7. It is written Deut. 6 16. Thou shalt not tempt the Lord thy God He repelleth the tentation by this Scripture Whereas therefore there was an ordinary and common way to descend by staires he could not cast himselfe downe without manifest tempting of God It is the duty of euery one in his calling to Vse 1 vse the meanes carefully conscionably that God hath appointed if euer we looke for any blessing from him Hence it is that Paul instructeth the Church of the Thessalonians to labour and worke with their owne hands and to do their owne businesse 1 Thess 4 vers 11. It was not enough for them to say they depended vpon GOD for their food and daily bread but they must worke out his prouidence by their diligence in their calling We haue no promise of blessing without this God was able to haue giuen the Israelites the Land of promise without this search yet hee would haue this meanes vsed for the manifestation of his owne glory and for their further assurance of it For meanes are granted to helpe vs not to helpe GOD vs that neede them not GOD that needeth them not Secondly we must take heed we doe not trust in the meanes although wee be commanded Vse 2 to vse them yet should we not rest in them but looke higher and lift vp our eieâ— farther otherwise they are meerely vaine eyther to helpe or deliuer vs to saue or defend The Prophets teach that an horse is a vaine thing and Princes vaine to trust in This appeareth in that proud Goliah the chaÌ„pion of the Philistims 1 Sam. 17 45. hee came in the confidence of his owne strength with a sword with a speare and with a shield but did they profit him nothing at all his helmet of brasse vpon his head his coate of male vpon his body his greaues of brasse vpon his legs his target of brasse between his shoulders the staffe of his speare like a weauers beame could doe him no good they were the god vpon whom he depended Contrariwise Dauid sheweth where his hope and trust was when he saide vnto him I come vnto thee in the Name of the Lord of hostes the God of the armies of Israel whoÌ„ thou hast defied The inhabitants of Iericho trusted in their high thicke and strong walles but this proued vaine for they found little defence and releefe in them when notwithstanding all their courage and confidence GOD laide them flat to the ground by weake and simple meanes Iosh chap. 6 verse 20. It is in vaine to trust in riches Luke chap. 12 verse 20 or in strength Iudg. chap. 16 verse 17 or in wisedome 2 Sam. chap. 17 verse 23 or in all these Ier. chap. 9 verse 23 because GOD can ouerturne them with the least breath of his nostrils Vse 3 Thirdly learne that God is not tied to vse meanes he can when he pleaseth worke without them as he did in the creatioÌ„ giuing light to the world without the Sunne and taking away the light thereof in the time of Christs passion Math. 27 45. Darknesse was ouer all the Land So he nourished Moses and Eliah forty daies without food He hath bound vs to them when he hath giuen them howbeit hee hath not bound himselfe euermore to vse them Vse 4 Fourthly seeing this is required of vs in temporall and earthly things much more is it necessary in heauenly things Such persons as will vse no meanes whereby they may come to faith and repentance do indeed no more repent and beleeue then a man can bee able to liue and prosper to grow and waxe strong without meate and drinke And heerein we are to beware of a twofold deceit A twofold decâ—it bewitching the world whereby many sorts are blinded and bewitched The end of our faith is the saluation of our soules 1 Pet. 1 9. To attaine to this we must vse the helpes and meanes that God hath left sanctified Neuerthelesse Satan perswadeth many thousands in the world that they shall attaine wel enough to this end and ariue safely in this harbour although they neuer vse the meanes and that they shall in good time reape eternall life though they neuer sowe the seeds of a sanctified life Now is the seed time now is the time of labouring and of working we shall neuer reape a good haruest and a plentifull reward if we vse not the meanes to come thither He that sitteth still and runneth not at al can neuer winne the prize or weare the garland But as it is with vs in temporall things for the sauing of the body so it is in spirituall things for the saluation of our soules Notwithstanding men are for the most part great enemies in this respect to their owne soules They say God is a mercifull God and Christ Iesus is a most blessed Sauiour we hope he wil saue vs and bring vs to heauen and yet they omit and neglect and contemne the meanes of saluation to wit the hearing of the word the calling vpon Gods Name and the receiuing of the Sacraments They that vse these carefully and conscionably declare plainely they looke for saluation as for others we regard not their words when we see they looke one way and their works another It is in vaine to dreame of saluation without vsing these We imagine an heauen to our selues without these and a saluation of our owne deuising but in the meane season let vs take heed lest we be shut out of Gods heauen and depriued of that saluation which he hath appointed for his children This serueth to meete with a peruerse and prophane opinion of such as reiect second causes as needlesse and vnprofitable which reason that if God haue elected any to saluation what need they care what they do they are sure howsoeuer they liue to bee saued and if God haue reiected any they shall bee damned how well soeuer they liue To answer these vaine and ignorant persons Two rules touching Gods 〈◊〉 obserue with me two found rules to bee knowne and acknowledged in Christian religion first the chiefe and principall cause being put and granted it is not necessary that the second and instrumentall cause should bee remoued and taken away both of them may well stand and agree together For
is euermore the companion of hypocrisie Fiftly to be confident in good causes and couragious especially in time of perill Prou. 10 9. 28 1. Whereas the hypocrite hauing a corrupt conscience is ouertaken with feare and trembling Esay 33 14. Prou. 28 1. Lastly to be constant and to perseuere to the end in good things to bee resolute neuer to giue ouer a continued course of piety vntil we giue ouer this course of life such bring foorth fruite with patience Luke 8 15. and shall neuer be remoued Psal 15 5. Whereas the double-minded man is vnstable in all his wayes Iames 1 8. his godlinesse and religion is as the morning dew Hosea 6 4. By these signes we may sift and examine our selues whether this grace of sincerity be in vs or not And as the gift is excellent so there are sundry motiues to stirre vs vp vnto it Sundry motiâ—es to 〈◊〉 vs to sincâ— For God is good and gracious vnto such as are pure in heart Psal 73 1. and 125 4 5. hee is the Sun and shield to them Psal 84 11. This is the life and substance of all other graces without it the best things are but counterfet and no better then sinnes against God Our faith must be vnfained and loue without dissimulation and our conuersion must be a renting of the heart Consider also that God is present euery where and knoweth all things Psal 139 7. Prou. 15 verse 3. Moreouer wee must meditate oftentimes vpon the iudgements of God which hee bringeth vpon the world but especially of the last iudgement in the end of the world and of our particular iudgment at the houre of death Ro. 2 16. Eccl. 12 14. The heart is the store-house keeper of the graces of God Pro. 4 23. Mat. 13 18 19. Lu. 6 45. Math. 23 26. therefore we ought carefully to looke vnto it CHAP. XIIII 1 And all the Congregation lifted vp their voice and cryed and the people wept that night 2 And all the Congregation of Israel murmured against Moses and against Aaron and the whole Congregation saide vnto them Would God that we had died in the Land of Egipt or would God we had died in this wildernesse 3 And wherefore hath the Lord brought vs into this land to fall by the sword that our wiues and our children should be a prey Were it not better for vs to returne into Egypt WE haue seen in the former chapter the occasioÌ„ of this fourth murmuring arising from the report of the spies whereby the seed was sowne which in this Chapter groweth vp to an open obstinate mutiny The fruit was answerable to the seed the successe to the report And who can stay the streame driuen by so violent a winde and tempest When the arrow is once shot out of the bow it is too late to wish it may do no hurt where it falleth because where it hitteth it hurteth But to come to the present matter in hand the people giuing eare to these false reports dream of danger where no danger is like the sluggard that saith There is a Lyon without I shall bee slaine in the streets Prou. 22 13. To minds that are fearfull and perplexed all fansies and coniectures seeme things of truth Consider in this chapt two points first the generall murmuring of all that is of the greatest part of the people secondly the proceeing of God against theÌ„ for their murmuring Their murmuring is accompanied with impatience disobedience vnthankfulnesse blasphemy infidelity and tempting of God Psal 106 24 25 c. and it is set downe generally and particularly Generally they murmured against Moses and Aaron amplified by the effect 〈◊〉 cause 〈◊〉 the Israâ— wept all 〈◊〉 they wept all the night The cause why they wept is the feare of death and the sense of their sinne they supposed that they were led as sheep to the slaughter and brought into the wildernesse as to a place of destruction had forgotten the promise made 400. yeares before to their fathers Wee see heere how quickly and easily they obey euil persons that seduced them they listen with both their ears vnto them â—â—â—trine 〈◊〉 are natuâ— ready to 〈…〉 â—ken to â—cers and â—ers and forget what they had often heard and seen Caleb and Ioshua warned them but all was in vaine The doctrine This is the corruption of our nature we are prone to bee peruerted and ready to hearken to seducers to follow euill liuers and euill teachers while in the meane season wee are hardly drawne to hearken and attend vnto those that tell vs the truth without flattery or forgery Exod. 4 1. The prophet of God sent to prophesy against the Altar at Bethel is easily seduced and forsaketh the word of God 1 Kings 13 21. Our Sauiour complaineth of the peeuishnesse of the Iewes 〈◊〉 11 27. Wee haue piped vnto you and ye haue not danced we haue mourned vnto you and ye haue not lamented c. And Iohn 5 43. I am come in my Fathers name and ye receiued me not if another shall come in his owne name him yee will receiue 2 Tim. 4 34. Gal. 3 1 2. and 5 7. Titus 1 11. Mat. 24 5. First because in the minde and vnderstanding Reason 1 howsoeuer there remaine certaine generall notions concerning good and euil as that there is a God that he is iust and a rewarder of them that do well that wee must honour our parents and not hurt our neighbors yet euen these are corrupt and serue only to take away excuse Ro. 1 19 20. and besides wee haue all receiued from Adam ignorance or want of knowledge of the things of God 1 Cor. 2 14. Ro. 8 7. Likewise disability to vnderstand spirituall things though they be plainly taught vnto vs Lu. 24 41. 2 Cor. 3 5. vanity of the mind thinking truth to be falshood and falsehood to be truth Eph. 4 17. 1 Cor. 1 21. Prou. 14 12. So then the originall or seede of all errors and heresies is in our nature Secondly satan is mighty and subtle he can Reason 2 transforme himselfe into an Angel of light he employeth many instruments in his worke to seduce vs as he did Eue which also worke mightily with strong delusions 2 Cor. 11 3. False Apostles are deceitful workers transforming themselues into the Apostles of Christ 2 Cor. 11 23 24 25. they come in sheeps clothing though inwardly they bee rauening Reason 3 wolues Mat. 7 15. 2 Pet. 2 1 2. Thirdly it is Gods deepe yet most iust iudgement vpon all that obey not the gospel to send them strong delusions that they should beleeue lies This is a punishment sent vpon the vnthankfulnesse of men when they haue the light and yet shut their eies heare the sound of the Gospel and yet stop their eares and vnderstand the truth yet harden their hearts against the truth Mat. 13 14 15. 2 Thess 2 11 12. This serueth to reprooue and conuince the Vse 1
heare the fearefull iudgements of God daily and deseruedly threatned against vs for our sinnes and namely for the contempt of the Gospel in all places and among all persons there followeth little repentance and amendment of life nay it seemeth that God hath blinded our eyes and hardned our hearts Matth. 13 1â— lest we should returne and be saued What will folow nay what must necessarily folow whosoeuer hath halfe an eye may easily perceiue Yet see how we deceiue our selues with flattering words as Ier. 7.4 they said The veine â—onfidence 〈…〉 â—lish Goâ—pelâ—â—s The Temple of the Lord the Temple of the Lord so wee can say Tush The Gospel the Gospel it can neuer be rooted out from among vs Popery shal neuer bee established any more But what doe we glory so much of the Gospel or why doe we put confidence in this tule For this Gospel shall bee a witnesse and giue in verdict against vs and as an vpright iudge condemne vs. And what is vnpossible vnto God what cannot his power what may not his iustice doe such as beleeue not the trueth but haue pleasure in vnrighteousnes 2 The. 2.11 12 shall bee damned Can we challenge to our selues any more then Gods owne people that had the law and the Prophets the Temple and the sacrifices the Arke and the Couenant or more then the Churches of Asia and other founded by the Apostles who seeth not a generall coldnesse a palpable deadnesse a fearefull declining and falling backeward generally in all places All which make a preparatioÌ„ to apostacy Papists euery where encrease and are winked at thâ—y haue beene threatned with enditements forfeitures and imprisonments but they liue at ease grow rich haue great friends and laugh all their enemies or opposites to scorne Such as haue beene zealous decay godly parents faile and a crooked generation ariseth after them ignorance aboundeth wickednes hath the vpper hand and he that setteth himselfe against euill maketh himselfe a prey Esay 59.15 Atheists swarme euery where and lift vp their hornes on high the people for the most part are fit for any change to professe Christ or antichrist to worship God in truth or in an Idoll 13 Then Moses said vnto the Lord Then the Egyptians shall heare it for thou broughtest vp this people in thy might from among them 14 And they will tell it to the inhabitants of this land for they haue heard that thou Lord art among this people that thou Lord art seene face to face c. To the former threatning is annexed an excellent prayer of Moses made in behalfe of the people We haue not many of his prayers recorded in Scripture but such as are left vnto vs are most worthy and heauenly testifying that he had the spirit of supplication in a plentifull measure and therefore no maruell being so excellent if they were also very effectuall Whereby we see it is not for nought that he is said after a sort to haue bound or chained the hands of God Exod. 32.10 and to haue preuailed more by his word then Ioshua by his sword by his prayers then the hoste of Israel by their weapons of warre Exod. 17.11 And in this place after that God had threatned to make a generall hauocke and destruction of this stubborne people as a man wipeth a dish and turneth it vpside down he standeth in the gap to turne away the wrath of God Psa 106 23. which otherwise as a mighty flood would breake in vpon them and beare downe all before it Whereby it appeareth that the words in the former threatning were not vttered definitiuely but conditionally to wit if Moses did not make intercession for them and stand betweene God and his people For if they had beene spoken simply or beene vnderstood to be spoken in that sort Moses ought not to haue prayed for them but to haue giuen place to the threatning and rested in the decree and determination of God submitting himselfe to his holy will and pleasure But he was stirred vp thereby to seeke and to sue for pardon for them and therfore he vnderstood the same conditionally The summe and effect of the prayer is The summe oâ— the praâ—â—â— of Moses that GOD would not destroy his people vtterly according as he had threatned and he moueth him to shew mercy toward theÌ„ by three reasons The first is drawne from the consideration of the enemies of the Church that they might haue no occasion to reproch the holy Name of God and to tread his glory which is higher theÌ„ the heauens vnder their feet taking occasion thereby to blaspheme him if he should destroy his people which he with a strong hand had brought out of Egypt Exod. 32.12 Deut. 9.28 and 32.27 The second reason is drawne from the nature and essentiall properties of God he is of long-suffering and great mercy c. The third is taken from the former works and examples of his great goodnesse wherein he moueth God to pitty them seeing he had oftentimes before shewed fauour toward them all which had beene vtterly lost if he should vtterly destroy them Out of these words as also out of all the reasons vrged by Moses in generall we learne Doctrine The meaâ—â—â— to reuoke Gods iudgements is 〈◊〉 and vnfaâ—â—â—â— prayer that the ordinary meanes and ready way to reuoke and call in Gods iudgements is true hearty and vnfained prayer whensoeuer his hand in any sort lyeth heauy vpon vs Ps 107.6 13 19 28. and 106.23 Iam. 5.17 18. Numb 12.13 1 King 8.33 35 37 44. The reasons First it is profitable to all Reason 1 things and is of force to obtaine euery good thing and if euery good thing then also to remooue euery euill thing from vs It obtaineth blessings of al sorts publike and priuate spirituall and temporall for our selues and for others touching this life and a better Ioh. 16.23 In that day ye shall aske me nothing Verily verily I say vnto you Whatsoeuer ye shall aske the Father in my name he will giue it you Where we see the generality of the promise confirmed by a vehement asseueration Secondly prayer Reason 2 obtaineth the pardon forgiuenes of sins Act. 8.22 Iam. 5.15 1 Ioh. 5.16 and sinne is the true and proper cause of all iudgements whatsoeuer if then it obtaine the remoouing of the cause it shall also obtaine the taking away of the effect For the cause being remoued the effect wil ceasse Thirdly it is so mighty Reason 3 that it is able to throw downe the fastest hold and surest possession that Satan hath gotten Paul hauing shewed that we wrastle not with flesh and blood that is not onely or chiefly with them but with principalities powers and spirituall wickednesse in high places prescribeth this as a meanes to subdue and ouercome them And Christ our Sauiour telleth his disciples Maâ— 17.21 Ephes 6 1â— that this kind goeth not out but by prayer and fasting If then it be able
place but that destruction be brought vpon vs If God haue destroyed other nations and rooted them out for the same sinnes that are found among vs what can be expected by vs but that wee hauing the same weight of sinnes should also haue the same weight of iudgement He hath made vs already to drink of many iudgments onely this remaineth that as yet we haue not dranke the dregges we haue not yet tasted of vtter desolation No nation hath brought forth worse fruits or shewed lesse thankefulnesse We haue iust occasion therfore to feare that the day of Gods visitation cannot be far off by the course of iustice and doubtlesse it is the nearer because we are growne sottish and sencelesse and haue put all feare thereof from vs. The land is generally full of retchlesnesse and security and this addeth to our sinne so that we may say as it is Ier. 6.28 29 30. They are all greeuous reuolters walking with slanders â— 9.28 they are brasse and yron they are all corrupt c. Thus was it with the Sodomits immediately before their destruction the Sunne was risen vpon the earth they thought there had beene a faire day comming but it was a day of wrath a day of trouble and distresse for the Lord rained down fire and brimstone vpon them and all the wicked were as stubble So it was also in the dayes of Noah and so it shall be in the end of the world Vse Secondly it teacheth vs who are the greatest enemies to a state to a nation to a kingdome to a land to a people to our townes and cities to our families euen they that are the greatest sinners These are they that bring those dayes of desolation the dayes of darkenesse and gloominesse the dayes of wastnesse and confusion to wit such as sinne with an high hand that are obstinate and hardhearted and setled to continue in the dregs of them When Ierusalem was besieged by Nebuchadnezzar king of Babylon Ier. 32.4 who were the chiefe enemies of the citie and kingdome doubtlesse not so much the Babylonians and their army as the citizens themselues they were such as lodged within not they that lay without 2 Chron. 36.16 Dan. 9.10 11. Nehe. 13.17 18. 〈◊〉 it is â—eakeâ—nd wa 〈◊〉 citie The strongest enemies were in the heart of the citie and they were they that did weaken it It is sinne that openeth the gates and throweth downe the walles and letteth in the enemie and maketh hauocke of all The sin of Achan made Israel to turne their backes to their enemies Iosh 7.8 according to the threatning Deut. 28.15.25 The contempt of the word prophaning of the Sabbaths whordome drunkennesse couetousnesse and oppression doe sharpen the swords of enemies and giue them assured hope of victory Hab. 1.3 4 5 6. If we sin against God with an high hand and breake out into all enormities it is in vaine to trust in our fenced cities and multitudes of men If our armies be neuer so strong if our cities were neuer so sure blocked if we had walles flanked with barracadoes and other fortifications that we feared not to haue them surprized by scalado yet if sin be suffered and fostered within it weakeneth all our force it maketh frustrate all our deuises it throweth our castles and citadels downe to the ground it filleth vp the trenches and maketh the way easy to batter our walles and to breake in pieces the towres thereof Sinne is as a Cannon that beareth all before it and where it beareth sway an hundred wals cannot keepe out the enemy Plaut in Persa And this the heathen knew and confessed But where Religion is entertained and godlinesse flourisheth there the citie is notably garded Deu. 4.6 and 28.1.7 Lastly such as haue any loue to their countrey Vse 3 and would haue the people freed from destruction and continue in peace and quietnesse let them shew it by their loue to the Lord and his Law and by seeking to bee at peace with him If we be reconciled vnto him that he hath no controuersie against vs he wil make euen our enemies to bee at peace with him This serueth to admonish vs all to take heede lest we adde sinne vnto sinne We account him an enemy and that iustly that conspireth and combineth with another to open the gates vnto him and to bring him in to destroy the citie and people such an enemie is sinne it taketh part with our enemies and they both ioyne together and tend both to one end to wit to ouerthrew our peace and safty Stay therfore the course of sinne that it grow not to haue the vpper hand Seeke not to be acquainted with it be not any meanes to spred it farther and to conuey it from one to another Marke then from this consideration who are indeed and in trueth the best Citizens and best townesmen in places where they liue Not alwaies the richest not alwaies the noblest not alwayes the strongest not alwayes the most politicke The best citizen is the godly man the best townesman is the man that feareth GOD and walketh in his wayes Such are the chariots and horsemen of the kingdome They are the strength of the land that are strong in the Lord. On the contrary side the worst citizens are the vngodly who pull it downe as it were with their owne hands What hath beene the ruine and ouerthrow of the most famous kingdomes in the world and what hath turned the noblest Cities into dust what hath brought infinite calamities of famine of the sword of the pestilence of fire of slauery and such like but the impiety of men so that the Lord hath beene compelled to reuenge himself of the very places which they possessed of the wals and buildings yea of the cattell and beasts that fedde thereupon Stand fast therefore in the most holy faith and let not sinne enter for when it commeth it layeth all waste from this commeth the ruines of countreyes of cities of houses and of particular persons 26 And the Lord spake vnto Moses and vnto Aaron saying 27 How long shall I beare with this euill congregation which murmure against mee I haue heard the murmurings of the children of Israel which they murmure against me 28 Say vnto them As truely as I liue saith the Lord I will surely do vnto you euen as ye haue spoken in mine eares The Lord as a iust Iudge proceedeth to giue sentence against these wicked men whose destruction was concluded They had gone backe from their obedience God charged them to goe backe againe toward the red sea so that they were forty yeeres before any of that people came into the land which might haue beene possessed in forty dayes This sentence pronounced by the mouth of God is either generall against the whole multitude or speciall against the first contriuers and principall authours of this rebellion The generall punishment is concerning themselues or their children Touching themselues as they had spospoken so the
it far Pro. 22 15. So is it with al those that are stubborne and refractory they esteeme words as winde they neuer lay them to their hearts they must be brought low by strong hand and they must feele the smart of their sinnes before they will be humbled We see this in Pharaoh and his people they had oftentimes heard Moses and Aaron speake vnto them in the Name of the Lord Exod. 5 1 8 1 9 1 13 10 3. But what did all this worke in him but as so many hard strokes vpō the anuill which make it harder so Pharaoh hardened his heart and would not let the people go Exo. 8 15 so that God is constrained to enter into iudgement with him and he that would not giue eare to the word was constrained to giue place to the waters for he and his host were drowned in the red sea Thus was it also oftentimes with the Israelites that refused misused the Prophets they euer brought vpon their heads some iudgement or other 33. And your children shall wander in the wildernesse forty yeares and beare your whoredomes vntill your carcases be wasted in the wildernesse 34. After the number of the daies in which ye searched the Land euen forty daies each day for a year shall ye beare your iniquities euen forty years and ye shall know c. In these words Moses farther describeth the sentence of God against these rebels the punishment rested not only vpon their own persons but slowed downe to their children like a violent tempest that first falleth vpon the Mountaines and after descendeth into the vallies Note heere first of all how God dealeth with these mutiners and with their off-spring The spies had bin 40. daies in searching the Land and for their wickednesse they shall wāder 40. yeares in the wildernesse a yeare for a day A dram of sin hath a pound of sorrow A day of pleasure hath a yeare of paine Doctrine Obserue from this Sinne and the punishment of sinne are proportionable Gen. 19 5 24. that in iudging and punishing of sinnes God oftentimes punisheth in proportion so that the iudgement is answerable to the sinne Of what kinde the sinne is of the same kinde is the punishment Gen. 42 21. God sent vpon Sodome a punishment like to the nature of their sin they burned in vnclean and vnnaturall lust one toward another and the Lord sent fire from heauen to burne them vp The people in the wildernesse with their viperous and venemous tongues spake against God and Moses his seruant and the Lord sent venemous and fiery serpents to sting and to bite them Numb 21 5 6. So Dauid sinned greatly in numbring of the people through the pride of his heart and vaine glory in his owne greatnesse God could haue punished him many other waies but he meeteth with him in the same kinde he diminisheth the number of his people exceedingly by the pestilence in whose strength he much trusted The reasons follow First God hath many waies to punish sin Reason 1 yet it pleaseth him to send his punishments according to our sinnes thereby to strike vs with inward remorse and to worke a deeper impression in the conscience For when he punisheth after this manner rather then after any other the iudgement it selfe doth more effectually force the sufferer to acknowledge Gods iustice in plaguing of him in that sort This we see in Adoni-bezek who was serued himselfe as he had serued others he had cut off the thumbes and great toes of threescore and ten kings which gathered their meat vnder his table the Israelites serued him with the same sauce they also cut off his thumbes and his great toes this measure repaied vnto him caused him to say As I haue done so God hath requited me Iudg. 1 7. The punishment presenteth the sinne as it were visibly before his face and when God dealeth thus with a man it oftentimes bringeth him to thinke of those sinnes which otherwise he would neuer haue remembred so that thereby he may iustly acknowledge that it is iustly come vpon him Secondly this maketh men not onely to Reason 2 iustifie God whose iudgements are alwaies iust but maketh thē also to iudge themselues and thereby they oftentimes preuent the more heauy iudgments of God He doth it for their good iudgeth no mā twice 1 Cor. 11 31. if he be wise to iudge himself Thirdly God hath giuen a law Reason 3 by y◠law he requireth a proportionable punishment for sinne Leuit. 24 19. This course will the Lord take who is the supreme Magistrate so often as it pleaseth him albeit he do not tie himselfe to that law Vse 1 This serueth to warrant vs that wee may lawfully expect iudgement from God in proportion vpon men for their sinnes For that which hath bin may be and that which the Lord hath done he will certainely do it againe so that we may promise and perswade our selues that they shall in the end be paid home to the full with due proportion of punishment according to their sinnes In the destruction of Ierusalem we reade that the enemies came vpon them the same day that they put Christ our Sauiour to death euen then I say came the sword vpon them and recompenced them in the same manner by putting them to death How many are there which haue sometimes beene seruants though now they are masters and beene faithlesse to their masters what hath followed haue they escaped nay hath not God met with them in the same manner by giuing to them faithlesse seruants deceiuers purloiners and theeues that haue wasted and spoiled their goods as they in former time did their masters How many in our daies haue bene stubborne and disobedient against their parents in their youth neuer doing them reuerence nor yeelding to them any obedience mocking at their age and other infirmities Haue not these monsters bene punished Yes God hath paid them home with the like and sent them dissolute children disobedient such as grow weary of them and thinke they liue too long minding their patrimony more then regarding their parents How many are there that haue abused and wronged their former wiues and hath not God vsually plagued them in the same sort in giuing them a second into their bosome which hath embraced the bosome of strangers and dealt wickedly and falsely with them 2 Sam. 12 11. Iob 31 9 10. God could haue met with thē by other means and punished them a thousand other waies but it pleaseth him to make his punishments answerable and carrying a likenesse with the sinne for which it is inflicted so that they are punished by that thing by which they haue sinned against God Couetous persons which get their goods by fraud and oppression are themselues or their heires many times oppressed and deceiued and brought to beggery Gluttony surfetting and drunkennesse are oftentimes punished with dropsies and many grosse and corrupt humors distempering their bodies and bringing
and all thy company are gathered together against the Lord ◠and what is Aaron that ye murmure against him Heere Moses farther layeth open the sin of Korah and his confederates neither doth hee charge them behind their backs as if he were afraide to speake to them but to their faces that if they had any thing to say they might answer for themselues It is the maner of many men to be liberall of speach of those that are absent but are ready to holde their peace when they are present to plead for themselues Now he telleth them that the contempt of Aaron was the contempt of God and their murmuring against him a murmuring against God We learne hereby Doctrine that to rebell against the message of God to scorne and reiect it To despise and resist the Ministery is to despise and resist God is to rebell against God to scorne and reiect God himselfe Exod. 16.8 1 Sam. 8.7 Esay 7.13 Whatsoeuer is brought vnto vs whether it be the promises of God for the establishment and confirmation of our faith or instructions for our obedience by the messengers and Ministers of God if it be refused and resisted God himselfe is reiected and the Spirit of grace is despited Lu. 10.16 Ioh. 13.20 1 Thess 2.15 16. The reasons because first they come not in Reason 1 their owne name neitheir doe they discharge their owne message they are no other then the mouth of God they come not from themselues neither for themselues their authority and calling is from God Therefore Moses saith in this place What is Aaron that ye murmure against him And the Apostle saith of himselfe the other fellow labourers 1 Cor. 3.5 Who is Paul or what is Apollo but the Ministers by whom ye beleeued euen as the Lord gaue to euery man neither is he that planteth any thing neither he that watereth but God that giueth the encrease is all in all Secondly God doth account all things Reason 2 done to thē in the execution of their Ministery as done to himselfe Matth. 10.40 Hee that receiueth you receiueth me and hee that receiueth me receiueth him that sent me therefore he that receiueth the Minister receiueth with him God the Father It is the duty of all to prepare themselues Vse 1 when they come to the Ministery of the word because then they must consider that they are come into the presence of God himselfe to receiue not so much from the mouth of the Minister as from the mouth of God direction and instruction concerning his will Deut. 5.27 28. Gal. 4.14 1 Thess 2.13 O my brethren if we did beleeue this to be the trueth of God wee would not stumble so much against it and be so often offended at it wee would not reiect it and set so light by it as too commonly we doe Let vs be like to Cornelius Act. 10.33 We must set our selues in Gods presence whensoeuer we begin to heare the word of God We ought as much as we can to suppresse all thought and consideration of men and weigh with our selues from whence the word commeth from whom the messenger commeth in whose Name he speaketh vnto vs. This is a forcible meanes to make vs profit by hearing He that can see in the person of the Minister the person of God and settle his affections wholy vpon God whom he knoweth to be present with him I neuer doubt of that man but he will heare to his saluation Vse 2 Secondly acknowledge from hence that the despising of the word of God the not beleeuing or not consenting to it when it is taught by men like to our selues is one of the greatest sinnes of all other that can fall out among the sonnes of men As it is most common so it is most fearefull and shall receiue the greatest punishment from God Matt. 10.14 15. Act. 13.51 O that all men would take a scantling of this sin by a right consideration of the doctrine which I handle and you heare For the doctrine teacheth that the withstanding of the Ministery of the word and murmuring against his ordinance is an open standing out against God and a resisting of him Can there be greater pride insolency contempt vnthankefulnesse rebellion and disobedience then to resist the Lord The Apostle speaking of the Magistrate saith Rom. 13.2 Whosoeuer resisteth the power shall receiue to himselfe damnation if this be true of man much more may we affirme it of God that whosoeuer resisteth him shal bring vpon himselfe swift and sudden damnation For are we stronger then he Now we must vnderstand that all such as set themselues withall their might and cunning against the Ministery of the word they do as it were take God to taske they single him out to combat with all but they shal find in the ende themselues vnequally matched Shall he that is dust lift vp himselfe against his maker shall he that is no better then a blast or puffe of wind contend with him that rideth vpon the wings of the wind and is able to scatter vs as chaffe before the winde O then how fearefull will the account be of many among vs that shew as great scorne and contempt as great security and infidelity as the Iewes did 2 Chron. 36. for which they were carried away into captiuity and swept out of the land of their habitation Such persons do in a manner bid God defiance to his face For when the Minister preacheth God preacheth when the Minister threatneth God threatneth when the Minister promiseth God promiseth when the Minister comforteth God comforteth It is he that speaketh by his seruants the Prophets Heb. 1.1 When they beseech vs to be reconciled God beseecheth vs by their Ministery 2 Cor. 5.20 True it is they speake but God speaketh to vs in them by them This made the Apostle say We then as workers together with him beseech you also that ye receiue not the grace of God in vaine 2 Cor. 6.1 That which is spoken of the Sacrament of Baptisme may rightly be spoken of the Ministery of the word It is said that Iesus came into the land of Iudea and baptized Ioh. 3.23 but it was by the hands of his disciples Ioh. 4.2 The Baptisme was his but the Ministery was theirs So doth the Lord preach vnto vs as Christ then baptized he preacheth to vs by the mouth of his Minister he speaketh whē they speake vnto vs. Such then as yeeld not to the promises or threatnings or admonitions that are offered vnto them what doe they but say plainely I will not beleeue God I will not commit my selfe and mine whole estate into his hands I doe not thinke that he will do as he threatneth This is no other then to giue vnto God the lie to his face Lastly this giueth comfort and encouragement Vse 3 to all the Ministers of God in the thanklesse labours of their wearisome calling God will care for vs howsoeuer men reiect vs. Hee will
wicked world it is vpon no other ground then because he doth reprooue sinne If he would hold his peace and say nothing or if he would sew pillows vnder mens elbowes or if he would prophesie to them of wine and strong drinke and giue them liberty to doe what they list and then tell them all is well done hee shall euen be the Prophet of this people Mic. 2.11 The true Ministers of the word are neuer loued of the world because they cannot but strike at the head and roote of sinne with the two edged sword of the word wheresoeuer they find it therefore they are made as markes for euery one to shoot at Ioh. 7.7 and if themselues spare them yet they can be content to heare others speak euill of them without defending them and their righteousnesse But howsoeuer it goe with vs it is our duty to preach the Gospel and to go through good report and bad report 1 Cor. 9.16 Eze. 3.17 We haue the charge of mens soules committed vnto vs we bring glad tidings of peace and glad tidings of good things Rom. 10.15 Wee should be welcome vnto our people and therefore it is vnreasonable we should receiue such a recompence of our labours as to be reuiled and euill spoken off But this hath beene the condition of the Prophets of the Apostles of Christ himselfe he was called Beelzebub and charged to cast out diuels by the power of the diuell Let vs wait vpon our Lord and master that hath called vs he will giue vs a better recompence of our seruice Dan. 12. We shall shine as the starres and Esay 49.4 My iudgment is with the Lord and my work with my God Vse 3 Lastly euery one ought to examine himselfe whether he be guilty of this sinne or not and if hee bee to labour to repent of it and to reforme himselfe if not for the Ministers sake yet for our owne sake and the saluation of our owne soules True it is the Ministers are oftentimes forced to speake many things that are not pleasing to the hearers yet should the people suffer the words of exhortion admonition and reprehension considering that in all of them they ayme wholly at their good The Physition is oftentimes troublesome to his patients and the father giueth many checks to his sonnes yet doe they truely loue them and seeke their good euen while they doe molest and trouble them so is it with the Ministers of God albeit they doe greeue and molest the people of God yet it is for their good and saluation and therefore they may say with the apostle If any haue caused greefe he hath not greeued me but in part that I may not ouercharge you all 2 Cor. 2.5 Therefore it is the duty of the people quietly to suffer the word of exhortation and to digest a reproofe thereby to shew themselues obedient in all things for this is the proofe and tryall of our hearts 2 Cor. 2.9 15 And Moses was very wroth and said vnto the Lord respect not thou their offering I haue not taken one asse from them neither haue I hurt one of them 16 And Moses said vnto Korah Be thou and all thy company before the Lord thou and they and Aaron to morrow 17 And take euery one his censer c. 18 And they tooke euery man his censer c. 19 And Korah gathered We see heere how Moses appealeth from them to God the iudge of heauen and earth and referreth the deciding of the controuersie vnto him This is the preparation to the punishment of these men wherein consider first the anger of Moses against them secondly his prayer to God to reiect their offering Doctrine thirdly his words to Korah All Gods children ought to be angry at sin In his anger obserue that it is the duty of all Gods children to bee angry at sinne whensoeuer they see God dishonoured and his ordinances contemned and despised There is a sanctified and holy kind of anger Exod. 16.20 albeit Moses were the meekest man vpon the earth as we heard before Num. 12.3 Yet when he saw their disobedience hee was wroth with them The like we see Exod. 32.19 20. and in Eliah 1 Kin. 19.14 Ier. 6.10 11. it is called the fury of the Lord. All zeale consisteth of anger Numb 25.7 The reasons will farther confirme this point For first in many places of the Scripture it Reason 1 is attributed vnto God Rom. 1.18 Iosh 3.36 But to the nature of God nothing can agree but that which is iust and holy Secondly Reason 2 that affection was truely and naturally in Christ our Sauiour Mar. 3.5 he looked angerly vpon them mourning for the hardnesse of their hearts so Ioh. 2.17 The vses first the affection of anger is not in it selfe vnlawfull True it is there is a Vse 1 corrupt anger which we are to striue against and labour to suppresse 1 Tim. 2.8 Matth. 5.23 Iob 36.18 there is also an holy and lawfull anger when it hath a good ground and is seasoned with moderation Leuit. 10.16 2. Sam. 12.5 and 13.21 Neh. 5.6 Ester 7.7 The Stoikes one of the stricter sects of the Philosophers condemne all anger but this is to make men senselesse and to transforme them into stockes and stones For it was created of God and was in man before the fall and before any euill entred into the world All the workemanship of God was approoued to be very good Gen. 1.31 so that being more ancient then euill it must be holden in it owne nature to be good and lawfull But it will bee obiected that anger in many places is forbidden Obiect 1 and condemned Matthew chapter 5. Answ verse 22. I answer not all anger Matth. 5. â— but all corrupt anger such as are angry vnaduisedly So then he speaketh of this affection not as it was created or renewed by Gods Spirit but as it is corrupted and depraued with originall sin Obiect 2 Againe it will be said that the Stoickes define it to be a perturbation of the mind Answer and therefore euill I answer that perturbation is double somtimes it is moued vpon iust causes and sometimes vpon vniust causes The perturbation of the minde mooued vpon vniust causes is vniust and euill the other is iust and commendable The perturbation is good if the causes be good it is euill if the cause be euill Lastly it will be alledged that Christ Obiect 3 our Sauiour teacheth vs Answer when we haue receiued a blow on the right cheeke we should turne to him the other also Matth. 5.39 I answer the meaning is not that wee should expose our selues to all iniuries but abstaine from all priuate reuenge hauing no calling thereunto Whensoeuer those two come in question together either to reuenge or to receiue a new wrong and a fresh iniury wee must chuse the latter because to reuenge is simply euil in the doer but to suffer wrong is not euill or sinfull in the sufferer Vse 2 Secondly
be in a combustion Thirdly as rebellion is an heape of manie sinnes so it ruineth many persons and therefore they iustly deserue first of all to be buried in those ruines themselues and to fall into the pit which they digged for another The life of one Prince is of more value then of many others Therefore the people suffered not Dauid to goe in person against Absolon but saide vnto him If wee flye away they will not care for vs neither if halfe of vs dye will they care for vs but now thou art worth tenne thousand of vs as 2. Samuel chap. 18. verse 3. And againe when Ishbi-benob which was of the sonnes of the gyants was like to haue slaine Dauid with the sword had he not beene presently succoured by Abishai who smote the Philistim and killed him his men sware vnto him saying 2. Sam. 21 17 Thou shalt go no more out with vs to battell that thou quench not the light of Israel The King is the Sunne and shield of the Land he is the light of Israel take him away and all is left in miserable and vncomfortable darkenesse Many mens liues depend vpon his life and the safety of thousands vpon his safetie Princes are the Fathers of the Country more dangerous for the subiect to kill one of them then for the childe to kill the Father as much more as the ruine of the commonwealth consisting of innumerable thousands of houses is worse then the fal of one particular and priuate house As then the Captaine of an hoast is worth many souldiers and the Gouernour of a ship many common passengers and Marriners so is the Head of the kingdome more of valew then many subiects Though many souldiers haue fallen in battell yet often the victory hath beene gotten sildome or neuer when the Generall falleth 1 Kings 22 35 36. And to this purpose wee may well apply that which is written though spoken to another end I will smite the Sheepheard and the sheepe of the Flocke shall bee scattered abroad Matth. 26 verse 31. Fourthly such as conspire against Princes haue bene punished oftentimes in their house in their lands in offices in death in buriall in name and in posterity For who knoweth not the custome obserued euen from the beginning as we may see also in holy Scripture Ester 8 1. 2 Sam. 16 4. 1 Kings 2.16 Ier. 22 8. Prou. 10 7. All dignities and preferments are taken away from such greeuous torments and tortures are laide vpon them a violent death is prepared for them an honourable buriall is denied vnto them their blood is stayned and tainted and the children vnborn feele the smart of it Vse 1 This putteth vs in minde of sundrie duties due to Kings and Princes First we must stand in feare of them they carry not the sword in vain Rom. 13.4 Iob 19 29. It is not put into their hands for a shew for he is the minister of God to take vengeance on him that doth euill Therefore Salomon saith The wrath of a King is as the Messenger of death Prouer. 16 14. and like the roaring of a Lyon chap. 19 12. We must therefore feare the sword of Caesar and therefore haue Princes the sword of iustice born before them that the beholding thereof might put all persons in remembrance of this dutie Plutar. in 〈◊〉 Romes Among the heathen the Romane kings Dictators Pretors and Consuls had their Rods and Axes euermore carried before them to breed a terror of their authority in all that see them A good subiect as one saith feareth blame as much as paine and reproch as much as death The good subiect hath alwayes one eye vpon the sharpnesse of this sword that he doth not prouoke it and the other vpon the heynousnesse of this offence that hee neuer commit it This feare is the best porter at the Princes gate it serueth notably to keepe all traitors and rebels out of the kings Court and treachery out of the peoples heart It is as a bridle that curbeth all disobedience where it is not there is an easie entrance for traitors and treasons like the horse which hauing the bridle pulled out of his mouth rusheth forward into the battaile without order and gouernment Hence it is that Salomon ioyneth the feare of God and the fear of the King together Prou. 24 21. where the feare of GOD is which is the beginning of wisedome there will follow the feare of superiour powers ordained of God Another duty is to honour Princes whom Vse 2 God hath first honoured Rom. 13 7. Giue honor to whom ye owe honor So Exod. 20 12. and 22 28. 1 Pet. 2 17. Ester would not presume into the presence of the great King vntill hee held out his golden Scepter Chap. 5 1 2. Ioab though hee were Captaine of the hoast gaue Dauid the honour of the victorie 2 Sa. 12 27. Nathan the Prophet and Zadok the Priest made obeysance before Dauid with their faces to the ground 1 Kings 1 23. And Bathsheba the Queene bowed her face to the earth and did reuerence to the King and saide Let my Lord King Dauid liue for euer v. 31. Euery soule is bound to yeeld this honour if they would be honoured of God Thirdly we are to performe obedience Vse 3 whereunto a way is made by the former For if wee truely honour them wee will readily obey them euen for Conscience sake This is a dutie yeelded by the Childe vnto the Father by the Seruant to the Maister much more then ought it to bee yeelded by the Subiect vnto his Soueraigne as in Titus chapter 3. verse 1. and in the 1. Peter chapt 2. verse 13. This must bee performed readily sincerely and heartily Obiect But it may bee sayde That some are euill Princes wicked men contrary to God whence springeth all goodnesse are such to bee obeyed I answer Answer It skilleth not what their persons bee the full security and therefore it is iust with God to make vs feele his iudgements in our owne persons 41 And on the morrow all the Congregation of the children of Israel murmured against Moses and against Aaron saying Ye haue killed the people of the Lord. 42 And it came to passe when the Congregation was gathered against Moses and against Aaron that they looked toward the Tabernacle of the Congregation and behold the Cloud couered it and the glory of the Lord appeared 43. And Moses and Aaron came c. 44 And the Lord spake vnto Moses saying c. 45 Get you vp from this Congregation c. In these words to the ende of the chapter we see another murmuring the day after the former The earth that had opened her mouth was scarse closed and the fire that was kindled was scarse quenched when they fell to a fresh conspiracy This is the nature of wicked men they are neuer at rest like the sea that is euer troubled Esay 57 20. This is the nature of sinne if it be not by and
iudgements vpon our families We see this with our eyes wee need not say we haue heard and our fathers haue told vs for wee haue seene and haue knowne the hand of GOD heauy vpon their wiues their children their seruants and yet they take no more notice of them then if they were in another world Sometimes God doth punish men with lesse iudgements when they haue deserued greater he doth but as it were touch them with the little finger when they haue deserued to bee striken with his whole hand and smiteth them with the backe of the sword that deserue to bee cut in peeces with the edge Take example in the sinne of drunkennesse and wonder at it How many drunkards hath God cast downe in a ditch from a bridge from an horse where peraduenture they haue broken arme or legge or face wheÌ„ God could as easily haue suffered theÌ„ to haue broken their neckes so to haue ended their sinfull daies wretchedly as they liued prophanely yet which of them hath beene bettered or admonished by it or who hath taken instruction from it to feare the Lord or to repent of the same sinne Many there are that are companions in sin and brethren in euill they ioyne together in the practise thereof God giueth warning sometimes by the death of one of these companions which dieth desperately in his sins yet will not the rest take warning but proceed in their wickednesse as if there were no GOD to take vengeance of their presumptuous sinnes Lastly it belongeth to euery one to take Vse 3 notice of the corruptions of his owne heart that he is very forgetful of Gods iudgements very vnwilling to be admonished of them but is ready to passe them ouer and to put theÌ„ from him as matters that no way concerne him This is a voluntary and wilful ignorance Let vs therefore learne to make good vse of them and to lay them vp in our hearts as wee would do a treasure in our coffers The consideration of these well digested may doe vs more good then all the gold and siluer in the world As Dauid said I will neuer forget thy precepts Psal 119 61. so let vs say I wil neuer forget thy iudgements And as he remembred his mercies of old so let vs remeÌ„ber his iudgments of old And whereas the greatest fort make a mocke both of their owne sinnes and of Gods punishments let vs say with the Prophet My flesh trembleth for feare of thee and I am afraid of thy iudgements Psal 119 120. He giueth warning of his iudgements before hee smiteth and he smiteth one to teach another that so we should not fall into his iudgments but might learne to preuent them by a timely care of auoiding sinne We are yet safe from his reuenging hand let vs not be secure nor abuse his patience Security is one of the last sinnes that shall be in the world For before the fearefull day of the Lord there shall be a generall security when all are ready to fall asleepe Let vs bee warned by other mens harmes lest we feele them vpon our selues Esay 28 15. Christ our Sauiour speaking of the last times saith When the Sonne of man cometh shall he finde faith on the earth Luk. 18 8 and therefore he compareth them to the daies of Noah and of Lot when they did eate drink build and plant marry and giue in marriage euen vntill his iudgements fell in the midst of them so shall the comming of the Sonne of man be Math. 24 37 The more common this sinne shall bee the more watchful we ought to be that so against this vniuersall slumber we may prepare a generall remedy 46 And Moses said vnto Aaron Take a censer and put fire therein from off the Altar and put on incense and goe quickly to the Congregation and make an attonement for them for there is wrath gone out from the Lord the plague is begun 47 And Aaron tooke as Moses commanded and ranne into the middest of the Congregation and behold the plague was begun among the people and he put on incense and made an attonement for the people 48 And hee stood betweene the dead and the liuing and the plague was staied 49 And they that died in the plague were fourteene thousand c. 50. And Aaron went againe c. We heard before the sinne or rather the many sinnes of these men now Moses setteth downe the punishment that fell vpon theÌ„ Albeit God at the intercession of Moses did not consume them in a moment yet he sent a fearefull plague and a deuouring pestilence among them that smote downe fourteene thousand and fiue hundred beside them that died about the matter of Korah And this plague had passed a great deale farther had not Moses and Aaron by their feruent praiers preuailed mightily with God to stay his hand so that we may say as it is in the Psalme He saide hee would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest he should destroy them Psal 106 23. This is a borrowed speech from warrefare and the besieging of a City where the walles are battered with engines that make a breach in theÌ„ â—hat it is to â—nd in the â—each so that nothing remaineth but for the enemy to giue the assault and to make an entrance put all to the sword meaning thereby that the wrath of God is as the violent shaking of the walles of a City there can no strength hold out against him Now Moses and Aaron did as it were oppose theÌ„selues against Gods wrath and the peoples danger by earnest and hearty praier made on their behalfe that God would spare his people not destroy them with the pestilence For as in times of greatest danger and distresse the most valiant Captaines and Souldiers offer themselues to manifest perilles when a breach is made in the wall for the enemy to enter with all his forces that thereby they may driue backe such as are pressing forward to giue the assault so did Moses and Aaron stand betweene the liuing and the dead interposed body for body and life for life â—octrine We learne heereby that the necessity dignity 〈◊〉 the 〈◊〉 of Ministery and worthinesse of the Ministery is exceeding great in respect of the good of the people 1 Tim 3 1. Eph. 4 11 12 13. Acts 8 29 and 9 11 and 10 20 and 16 9 10 14.15 29.30 Math. 16 19. Reason 1 This is farther confirmed by the titles wherby they are called and adorned They are appointed to be Shepheards by the great Shepheard of the sheepe 1 Pet. 5. Eph. 4 11 12 to be Ouerseers of the Church of Christ Acts 20 28 to bee as fathers ouer their children Exod. 20 12. 1 Cor 3 to be as nurses ouer the infants and to be as stewards ouer the house to giue to euery one his portion Secondly they haue charge ouer mens Reason
Aaron the Saint of the Lord Psalm 106 16 so that he was constrained to ratifie confirme the Priesthood by the swallowing vp of Dathan and Abiram in the earth and by consuming of Korah and his confederates with fire all of them being the children of rebellion as they are called in this chapter verse 10. But heere wee may behold a notable example of Gods wonderfull mercy who is more ready to compassion then to reuenge and therefore destroyeth some that he may instruct others Wherefore in this chapter Moses continueth the same argument handled before and sheweth how GOD once againe establisheth the Priesthood to Aaron and his sonnes for an euerlasting couenant whereupon he commandeth that euery Tribe should bring a woodden staffe with a name written vpon them to put them together so as they might not be discerned asunder but by the sight of the names These staues thus prepared and ordered were laide before God in the Sanctuary and when they were taken thence againe Aarons staffe that had his name vpon it did flourish and all the rest without any change remained dry and dead as they were before whereby the Lord shewed that he had chosen that house to serue in the Priesthood 〈◊〉 diuision 〈◊〉 chapt Consider in this present chapter two things First the confirmation of the Priesthood to Aaron and his snnnes Secondly the repentance of the people and resting in the ordinance of God after they were humbled by the plagues of God and saw the flourishing of Aarons rod. Touching the first to wit the ratification of the Priesthood and the deciding of the controuersie to whom it did belong ought to belong hereafter we must obserue the commandement of God to Moses and his obedience God commandeth Moses to take of euery Tribe a rod. Ezek. 37 16. Now whether it were of seuerall kindes of wood according to the number of the Tribes or of one kinde only to wit the almond as Munster thinketh it is vncertaine Munster annot in Num. And the question may be asked whereas euery staffe must haue a name written that is the 12 rods 12 names what name was written Some thinke that the Tribe of Reuben had the name of Reuben the Tribe of Simeon the name of Simeon and so of the rest But it is to bee thought that the name of the Prince of the Tribe was written rather thē the name of the author of the Tribe and the words of the text doe fauor this interpretation v. 2. else to what purpose is Moses appointed to take seuerall rods of the Princes of euery Tribe so that for example the rod of the Tribe of Reuben had the name of Elizur written and so of the rest as they haue bene set downe before ch 1 5 6 7. and 7 12 30 36. For as the name of Aaron was written vpon the rod of Leui not the name of Leui himselfe v. 3. so no doubt the names of other Princes that were heads of the families of their fathers were written vpon the rods of their Tribes not the names of the authors of the Tribes Al these rods were laid vp together in the Tabernacle of the Congregation then the Lord giueth them this token to assure them whom the Lord chose and ordained that there might be no more contention about the Priesthood namely that his rod should waxe greene flourish and beare blossomes Thus doth God cut off all occasions of murmuring among them Speake vnto the children of Israel and take of euery one of them a rod. The people ought to haue bin throughly humbled for their offence to haue their hard hearts broken in peeces by the consideration of Gods iudgements and miracles and so throughly to bee moued to reuerence the ordinance of God concerning the Priesthood But because God is constrained to work another miracle to change the course of nature and to call things that were not as though they were it appeareth they were not yet sufficiently touched and humbled for God doeth no worke in vaine If then the dignity of the Priesthood had bene sufficiently confirmed by the punishment taken of the seditious and their partakers this new miracle had not beene wrought in the dry and withered rod. Wherefore God goeth about by this meanes to remedy their pride and presumption and sheweth his great mercy and goodnesse toward them in calling them to repentance and in curing of their infirmities We learne heereby Doctrine that the Lord is very desirous to haue sinners conuerted and brought to repentance God is desirous to haue sinners broght to repentance that so he may saue them Esay 65 2. Ezek. 33 11. and 18 31 32. Math 23 37. 2 Cor. 5 20. Peter preacheth repentance to them that killed the Prince of life and denied him in the presence of Pilate when hee was determined to let him go Acts 3 13 15. Euen to these that murthered and betrayed the Sonne of God did the Lord offer saluation To this end he is of such great patience because he is not willing that any one should perish 2 Pet. 3 9. The reasons Reason 1 Because first they are his creatures and his workmanship and therfore there is great reason why he should desire their good Naturall parents do desire to saue and keepe in health their children They that belong to God are his deere children Esay 49 15 16. He loueth Reason 2 Israel as his first borne Secondly he hath not onely created them when they were not but also redeemed them when they were lost and that with no lesse price then with the blood of his owne Sonne Col. 1 20. 1 Ioh. 1 7. Ro. 5 9 10. If then he haue done this for them doubtlesse he will goe forward with his loue toward them he will raise vp them that are fallen seeke them that are lost quicken them that are dead and bring them home that are Reason 3 strangers to him Thirdly it is more honour to God to conuert and saue then to destroy and cast away his people Doubt not but bee well assured that God will do that which tendeth most to his owne glory Rom. 11 1 2. Iustice and iudgement causeth him to be feared but his mercy and loue is that which maketh him to be honoured of men Vse 1 The vses remaine Hath God an earnest desire to conuert and saue men Then it ought also to bee our desire to bee like in this to our heauenly Father that is to labour to conuert and bring home others vnto God that goe astray from him for in so doing wee shall follow the footsteps and example of God dealing with our brethren in mercy and compassion as God hath dealt with vs. Let the husband labour to conuert the wife 1 Cor. 7 16. and the wife to win her husband the parents their children and the children their parents and euery one to conuert his brother A duty most acceptable to God and most profitable to others An
was with power Math. 7 21. Luke 4 32. and they were astonied at his Doctrine In his works and myracles Math. 11 â— Iohn 5 36. and 10 25. because they plainly proued him to be God The doctrine of Christ serued for faith the myracles serued for the doctrine forasmuch as they tended eyther to prepare the mindes of men to receiue the doctrine 1 Cor. 14 â— or to strengthen faith in the doctrine already receiued Iohn 14 11. Both these were committed to writing by the will and appointment of Christ himselfe to further the faith and saluation of the people to the end of the world The doctrine long since written is no otherwise to be regarded then the liuely voice of Christ if he were among vs we heard him preach to vs as the Iewes did and the myracles that are written are no otherwise to be esteemed â—ede no â—yracles â—me â—racles then if we saw them done before our eies so that wee need no other no new myracles to confirme the doctrine of Christ of his Apostles They were needfull when the Gospel was first planted and seemed strange in the world as it were in the infancy of the Church That truth is already plentifully confirmed except we should account it new euermore Hence it appeareth how found vnreasonable the Romanists are that require of the Ministers of the Gospel to confirme their calling by myracles For thus they reason Extraordinary callings are to bee confirmed by myracles but the planters of our Churches shew no myracles therefore their calling cannot be of God These are like to the Iewes of whom Christ speaketh Mat. 12 38. If I should aske of them what signes and myracles the Prophets shewed Nathan Iddo Obadiah Micah many others I think their best answer would be silence Wee reade expresly that Iohn the Baptist did no myracle Ioh. 10 41. yet was his calling extraordinary The rule that Christ giueth vs to discerne false doctrine from the true is this By their fruites ye shall know them Mat. 7 16. The doctrine that is taught is the true fruite they are known therfore by deliuering the doctrine not by working of myracles We teach no other doctrine then is set downe in the Scripture so that it is sufficiently confirmed by myracles already For if the doctrine of the Apostles be our doctrine doubtlesse the myracles of the Apostles are ours also which may not bee seuered and diuided from the doctrine it selfe 〈◊〉 defens This then discouereth the weaknesse of Turrian the Iesuite who is more ridiculous theÌ„ the rest that asketh the question how wee know that Luther was a teacher raised vp of God and what myracle he euer wrought as also when he telleth vs that if any should aske of them what signe they haue giuen to them of God they haue this myracle the Sacrament of orders A very vnorderly answer whereby it appeareth that he knoweth not what a myracle is For who can call an ordinary thing a myracle As well we may say the preaching of the word is a myracle yea we may better say that the wonderfull effects wrought by the Gospel are a myracle whereby faith is wrought in the hearts of the elect and eternall life begun in them If we will not beleeue the truth of the Gospel by beholding the glorious effects which it worketh in the consciences of men it appeareth euidently that we would not beleeue though we saw a thousand others yea though one should come from the dead vnto vs Lu. 16 31. 7 And Moses laid vp the rods before the Lord in the Tabernacle of witnesse 8 And it came to passe that on the morrow Moses went into the Tabernacle of witnesse and behold the rod of Aaron for the house of Leui was budded and brought foorth buds bloomed blossomes and yeelded Almonds We haue in these words the obedience of Moses in word and worke to the former commandement as also the performance of the promise that God made touching the budding of Aarons rod. Consider in these words Doctrine Obedience is required of al Gods seruant that it is the property of Gods children to yeeld obedience to his word so soone as the same is deliuered and reuealed vnto them All the faithfull are commended in holy Scripture in this respect The ten lepers that were commanded to shew themselues to the Priest prepared themselues immediately to go though as yet no cleansing or curing appeared in the flesh Lu. 17 14 15. they neuer consulted with flesh and blood they beleeue that Christ was true of his word able to performe in deed what he had promised in word Thus did Noah wheÌ„ God commanded him to build an Arke thogh he had many discouragements the greatnesse of the worke the length of the time the mockings of the wicked the danger of putting himselfe into it and committing of his life to the mercy of the raging waters yet none of these could terrifie him Heb. 11 7. but by faith hee ouercame them all Peter being commanded of Christ to let downe his net to take fish sheweth that he had wearied himselfe his fellowes all night neuerthelesse at the commandement of Christ he let it down hoped for an happy issue Lu. 5 4 5 6. Thus haue Gods childreÌ„ alwaies done let vs therefore beware of disobedience vnder what preteÌ„ce soeuer it be Saul had his excuse he could set a faire face vpon a bad cause but hee was punished with the losse of his kingdome 1 Sam. 15. Woe had it bene to Naaman who shewed himselfe discontented with the Prophet because he being before instructed of God had willed him to wash himselfe seuen times in Iordan he had gone away a leper as he came if he had not hearkned to the counsel of his seruants 1 Ki. 5 10 12. Moses was shut out of the land of promise because he obeyed not God in striking the Rock Psal 106 33. but spake vnaduisedly with his lips The Prophet receiued a commandement froÌ„ God that he should go to Bethâ—el reproue the idolatrous worship of the two calues that Ieroboam had set vp and that he shold neither eate not drinke in presence with the idolaters 1 Ki. 13 8 9. but because he did contrary to the commandement he was torne in peeces of a Lyon paying the punishment of his disobedience and teaching vs by his example obedience to God Againe Doctrine obserue that God performeth more then he hath promised He onely told Moses God is better then his word that the mans rod whom he had chosen shold blossome but it appeareth that for farther manifestation of the truth of his word and the dignity of Aaron he verified more for the Lord did not only cause it to bring foorth buds and to bloome blossomes but likewise to beare almonds We see then from hence that such is the goodnes of God that he performeth and bringeth to passe more then he promiseth to
wee should follow our pleasures and delights eate and drinke and be merry and neuer mind better things or think of any other life like swine and beasts that know not God vers 32. To tell the yong man that he may freely follow the lusts of his eyes and walke in the wayes of his owne heart Eccle 11.9 or the rich man that he may take his ease and pastime while he liueth heere because when he dyeth all is lost Luk. 12.19 or the ambitious man that hee may say in his heart Who shall bring me downe to the ground Obad. vers 3. or the secure person that liueth deliciously that he may say I shall see no sorrow Reuel 18.7 I haue neede of nothing Reuel 3.17 I say to tell them thus is a damnable and pernicious doctrine and not to be taught and heard in the Church of God 1 Cor. 15.33 for this were to open a gappe to all prophanenesse and to hinder all practise of piety This ministreth comfort against all paines sorrowes afflictions wrongs and iniuries done vnto vs wee shall in the end bee free from all all teares shall bee wiped from our eyes we shall shine as the Sunne and be raised againe in glory 1 Cor. 15.43 Thirdly is God able to put life into things Vse 3 that are dead contrary to the course of nature then from hence ariseth a notable comfort to all that are in trouble and affliction though they be neuer so great and so desperate he is able to restore vs bring vs out of the same When the Isralites went into the red sea what was it but as it were to goe to present death and descend into the graue yet God brought them out againe into a place of rest and they beheld the confusion of all their enemies Exod 14.30 We are ready in euery danger and trouble to doubt nay to despaire of helpe and succour which maketh many to seeke vnlawfull meanes to recouer themselues we little remember this flourishing of Aarons rod that the Lord is able to quicken the dead and to preserue in the midst of all perill Psa 33.18 19. and 34.15.19 This point is notably taught by the Lord to Ezekiel vnder a type not much vnlike in substance to this chap. 37.5 6 7 11 12 13 14. The Iewes lay now vnder an heauy iudgement they were in captiuity in Babylon their case seemed to be desperate yet vnder that parable of the dead bones doth God comfort the people with assured hope of deliuerance For as those bones which were shewed to the Prophet in a vision had skinne and flesh and sinewes come vpon them and life and breath put vnto them so should it bee with that captiued people they should be restored to their former estate teaching them and in them vs therby that as it was easie with God to raise vp these dry bones to cloth them with flesh and to quicken them that had bene dead that they stood vpon their legs againe so it is as easie nay more easie for him to bring our soules out of trouble and to restore vs to ioy and gladnesse It is in his power to heare vs and helpe vs in bondage and banishment in sorrow and sickenesse and to deliuer vs out of all aduersity Psal 30.5.11 The arme of God is infinite and stretched out farre and neere hee is Almighty and able to bring to passe whatsoeuer pleaseth him Lastly this setteth forth vnto vs the state Vse 4 and condition of all the faithfull wee may behold an image of our naturall estate wee are by nature borne dead in sinnes and trespasses and there is no life of God in vs Ephe. 2.12 4.18 Neuerthelesse we should not despaire of our saluation or of the saluation of any other Ephe. 5.14 Gal. 2 19 20. There is hope of Gods gracious acceptance though they be greeuous offenders The gate of Gods mercy standeth wide open whose power is so great that of persecutors blasphemers and oppressors of the Church he can make conuerts professors and preachers Matth. 21.31 32. 1 Tim. 1.16 Gal. 1.23 This mercy of God was shewed to Paul yet it was not proper to him but exemplary he was made a patterne to shew the way of forgiuenesse vnto others that he would deale in like maner with them if after his example they should forsake their sinnes and embrace the Gospel This doth Paul teach touching the Iewes that are now strangers themselues from the couenant of God and from the promises God is able to graffe them in againe albeit blindnesse bee hapned vnto them vntill the fulnesse of the Gentiles be come in Rom. 11.25 Hee can say to the dead liue and they shall liue as hee made the withered rod to flourish This is sufficient to keepe vs and our hope aliue when things seeme to be almost desperate forasmuch as we beleeue in him Theophil enarr in epist ad Rom. to whom it is not vnpossible to make them the sonnes of Abraham which are not his sonnes And as it is easie for vs to call those things that are so it is not hard to him to raise vp those things that are not and to make them appeare When the Gentiles were no people of God hee made them his people and raised them as it were from death to life as also he will doe the Iewes if they abide not still in vnbeleefe Rom. 11.23 for as he brought light out of darknesse in the creation so he bringeth vs from the death of sinne ignorance and infidelity to the life of knowledge faith obedience in our regeneration 9 And Moses brought out all the rods from before the Lord vnto all the children of Israel and they looked and tooke euery man his rod. 10 And the Lord said vnto Moses Bring Aarons rod againe before the Testimony to be kept for a token against the rebels and thou shalt quite take away their murmurings from me that they die not 11 And Moses did so as the Lord commanded him so did be The former miracle is made cleere and open to all Israel As God made Aarons rod to blossome so he would haue the children of Israel to looke well vpon it and to take good notice of ir and to beleeue not the words of Moses but their owne eyes The doctrine All the miracles of God are wrought openly apparently cleerely and euidently to the senses of men Doctrine All the miracles of God are wrought openly and euidently that no doubt or controuersie should be made of them Luk. 7.11 12. Ioh. 11.39 44 45. For either men might feele them as the darkenesse of Egypt that was palpable or else they might heare them or taste them or smell them or see them and sometimes the most of them concurre together When the Lord brought his people out of Egypt all the miracles which hee wrought among them were most apparent vnto their senses When they went through the red sea he made the waters to diuide themselues
a true miracle But if it were a miracle men might discerne it by sense as all the miracles of Christ were discerned Let them giue vs an instance in any creature in heauen or earth where the Lord wrought any miracle which he did not subiect to the senses of man but heere is nothing that can be discerned by the senses for as much as the bread by the iudgement of all the senses remaineth and appeareth to bee the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can iudge otherwise of it then it did before therfore it can be no miracle No work is a miracle which cannot bee felt smelled seene tasted or perceiued Wherefore let the Church of Rome teach in their schooles write in their bookes preach in their Pulpits and decree in their Councels neuer so often that there is a miracle wrought in their Sacrament of the Altar yet because we can neither see nor touch nor taste nor feele any thing but the same that it was before we cannot beleeue them But they tell vs Obiect that though the outward forme and accidents of the bread remaine yet the substance of it is turned into the body of Christ which though we cannot perceiue by our senses yet wee are bound to receiue by faith I answer Answer that if the natural body of Christ were there present we might feele him as Thomas did forasmuch as Christ still retaineth his true body albeit it be now glorified Wherefore seeing there is no miracle in the Supper apparent to the senses there can be no miracle at all The difference which is is in the vse before it was common bread ordained for the nourishment of our bodies now it becommeth holy bread sanctified by the Lord not so much to feede the body as the soule To conclude then by this strange and new found miracle they ouerturne the doctrine of the Scriptures touching miracles For wheras we haue shewed that a miracle is a rare worke apparently to the senses wrought by the sole omnipotent power of God they make it to be an vsuall common and ordinary worke wrought by euery Priests pronouncing of fiue words yet so as no sense at all can discerne of it 12 And the children of Israel spake vnto Moses saying Behold we die we perish we all perish 13 Whosoeuer commeth any thing neere to the Tabernacle of the Lord shall die shall wee bee consumed with dying Hitherto of the first part of the Chapter heere followeth the second part to wit the repentance of the people crauing to bee deliuered from present death and from their sinne wherewith they had prouoked God to anger As if they had said We acknowledge that we deserue to die and perish through our sinnes neither did wee know so much vntill the plague that brake in among vs taught vs and the blossoming of the rod conuinced vs to our faces We presumed to meddle with the office of the Priesthood that belonged not vnto vs and therfore we deserue iustly and worthily to die But is there no place for mercy and forgiuenesse We may obserue from hence that this should bee the effect of all punishments which God bringeth vpon sinners to humble vs â—â—d explic â—â—m to make vs auoide sinne and to submit our selues to God with all obedience Againe we must neuer despaire of Gods mercy which is greater then our sinnes as a garment wider then the body and therfore more then able to couer the nakednesse thereof Thirdly we must acknowledge and confesse our sinnes to God because all sinne is committed against God him onely we haue offended Psal 51.4 Briefly also learne that the first degree of pardon is to know that our sinnes are pardonable this is as a sparke of light in a darke night and giueth hope of great mercy But to leaue these particulars this is the generall doctrine In all chastisements â—trine â—t is to bee â—owled iust in all chastiseâ—ts how grieuous and sharpe soeuer they be God is to bee acknowledged iust and righteous in laying them vpon vs Dan. 9.6 7 8 9 16 19. Ezr. 9.6.10 13 15. Psal 51.4 5. 2 Sam. 24.10 The reasons which are as the grounds of this truth are euident First because his punishments though many times they be greeuous burdens to beare yet are alwayes lesse then our deserts and offences Psal 103.10 He dealeth not with vs according to our offences Secondly our sinnes are the procuring causes of all the euils which we suffer Mic. 7.9 I will beare the indignation of the Lord because I haue sinned against him So then the cause of all our sufferings is in our selues Thirdly in all his corrections and iudgements hee remembreth mercy Hab. 3.2 Wee see this often in this book though the whole people sinned as one man yet iudgment came not vpon the whole but the mercifull God striketh some to admonish and amende others The vses follow First it reprooueth such Vse 1 as stand out with God and are ready to iustifie themselues and accuse God of ouermuch sharpenesse and seuerity These men neuer consider Gods manifold blessings and their owne vnthankefulnesse vnto him who reneweth his mercies toward vs euery morning Lam. 3.23 But we render vnto him euill for good and hatred for his good will We are like vnto stubborne children that murmure vnder the rod and cannot abide correction So it is with vs we can abide to sinne but wee cannot abide to suffer Wee regard not how much we prouoke him but we care not how little he punish vs. It is one of the hardest things in the world to iustifie God and to condemne our selues worthy of eternall death and damnation We see it from the beginning in our first parents they sought shifts and fig leaues to couer the nakednesse of their soules more then they did the nakednesse of their bodies as indeed there appeared much more deformity in the one then in the other and they had more cause to be ashamed of the nakednesse of their soules then of their bodies For sinne maketh vs naked of Gods protection and causeth him to depart from vs it taketh away our shield and defence and leaueth vs in the hands of our enemies We see also in the example of Achan Iosh 7. of Saul 1 Sam. 15. how hardly they were drawne to confesse their sinnes they heard sentence pronounced against them before they would pronounce sentence vpon themselues Let vs not tarry vntill God iudge vs but rather learn betimes to iudge our selues Secondly let vs humble our selues vnder Vse 2 the mighty hand of God 1 Pet. 5.6 and when he draweth out his sword let vs not say wee are righteous like the Pharisee that condemned another but iustified himselfe Luk. 18. rather let vs cry out in the eares of God Spare Lord Ioel 2.17 and confesse that it is
his mercy that we are not vtterly consumed Lam. 3.22 When Eli heard the punishment that God had determined to bring vpon him and his house for the wickednesse of his prophane sonnes he answered with all humility It is the Lord let him doe whatsoeuer pleaseth him 1 Sam. 3.18 God loueth a broken and contrite heart it is a sacrifice wherein hee greatly delighteth Lastly let vs make our whole life a continuall practise of vnfained repentance and labour for godly sorrow that wee may mourne and afflict our soules for sinne because it is sinne a breach of Gods law and displeaseth him Sinne will not lodge long where it is not cherished and made much off and entertained with delight It is as a ghest that will not lodge in such houses where he is not welcome but if once you make much of him and delight in him then he is an importunate and a shamelesse ghest you shall hardly rid your house of him In the word of God wee finde sundry meanes and motiues to moue vs to enter these meditations Motiues moouing vs to repentance First the commandement of God himselfe so often vrged and repeated Ier. 3.12 and 8.6 and 18.11 This was the voyce of Iohn crying in the wildernesse Repent bring forth fruits worthy amendment of life Matth. 3.8 This doctrine was preached in Paradise to our first parents and was afterward figured out by circumcision before the Law and by their purification after the Law Esay 1.16 Wash you make you cleane Againe such as repent not lye vnder the bondage of Satan they are as captiues prisoners bound to obey his will and to doe him seruice 2. Tim. 2.26 Thirdly such as die without repentance remaine for euer without remission and forgiuenesse They are lost children and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 Fourthly the threatnings denounced executed vpon the rebellious and disobedient are made examples and admonitions vnto vs his vengeance iustly fallen vpon others should serue to amend vs 1 Cor. 10.5.6 2. Pet. 2.3 4. Psal 7.11 12. Fiftly the certainety and suddennesse of the last and generall iudgement which shall come as a theefe in the night when the heauens themselues shall passe away with a noise and the elements shall melt with heate and the earth with the workes therein shall bee burnt vp What manner of persons therefore ought wee to be in holy conuersation and godlinesse 2 Pet. 3.10 11. and 2 Cor. 5.10 Wee must all appeare before the iudgement seat of God that wee may receiue the things done in this body whether good or euill This last day is called a day of Reuelation Rom. chap. 2. ver 5. Lastly we must bee all ledde to repentance by the vnspeakable fruits that follow it as pardon of sinnes reconciliation with God peace of conscience hearing of our prayers and in the end blessednesse in the heauens Ezek. 33.11 CHAP. XVIII 1 ANd the Lord said vnto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priesthood 2 And thy brethren also of the tribe of Leui the tribe of thy father bring thou with thee that they may be ioyned c. 3 And they shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessells c. 4 And they shall be ioyned vnto thee and keepe the charge c. IN the latter end of the former Chapter the people are brought in confessing their sins and crauing pardon of God Wee heard their greefe and sorrow for their sinnes and bewailing their transgressions past and saying Shall we perish vtterly and is there no hope of forgiuenesse Now we haue in this Chapter the answer of God to this question which did proceed from a feeling of their sinne and a feare of present death which they had iustly deserued For Moses declareth how God shewed himselfe reconciled notwithstanding their manifold prouocations he cannot keep his anger for euer but returneth vnto them in mercy when they turne vnto him by repentance The deuision of this Chapter Concerning the which reconciliation we must consider in this Chapter two points first the persons procuring the attonement which were the Priests Leuites attending to the Ministery of the word and Sacraments secondly the things appertaining vnto them and to their charge as also the next Chapter deliuereth such things as belong to the people Now the commandement belonging to them both to wit both to the Priests and Leuites which are heere said to be brethren All the Mâ—nisters ough to be as children Matth 23.8 2 Pet 15. Heb. 13.22 1 Pet 12. is directed to Aaron and not to Moses because this was a meere Church matter Ecclesiasticall not ciuill and his Priesthood was newly ratified to him by the authority of God and by a notable miracle in the flourishing of the Almond rod Chap. 17.8 The summe and effect is this that the Priests should minister in the Sanctuary at the Altar but the Leuites should minister vnto the Priests and both of them both for themselues the people First therefore the charge of the Sanctuary is committed to Aaron and his sonnes and to the ouersight of the Leuites to the eight ver that the seruice of God might not be prophaned either by themselues or by any other lest they made themselues guilty of sinne whereby the Lord would signifie that there was indeed no cause why any should enuy them this dignitie forasmuch as it was ioyned with such danger and difficulty The burden of the Priesthood was so great and lay so heauy vpon their shoulders that they were threatened to be punished if the worship of God which ought to bee performed with all reuerence were prophaned through their default From hence we learne that as euery sin is in it owne nature great so are these sinnes the greatest and most heinous which are committed against a mans particular place and calling wherein God hath set him â—e â—nnes â—test â—e â—ed â— mans ar Iob 2.9 The Prophets denouncing iudgements against sundry persons doe single them out for neglecting of personall duties The Prophet Micah threatneth the Rulers and men of might that they hate the good and loue the euill Who plucke off their skinne from off them and their flesh from off their bones they breake their bones and chop them in pieces as for the pot and as flesh within the cauldron Mic. 3.2 3. Thus also he noteth out the falsehood of the Prophets that made the people of God to erre and cry peace ver 5. The idolatrous kings are most of all taxed for the abuse of their calling not so much for priuate faults as other men but for their erecting or suffring of idolatry which they ought to haue pulled downe yea the good kings are often blemished that way because they reformed not the
of professours because we see the hand of God sometimes to bee heauy vpon them and more then vpon others but rather consider it is or may be for the sinnes of their profession and that afflictions fall out a like for Iudgement must first beginne at the house of God 1 Pet. 4 17. hee will first set in order his owne house and his owne children and will deale more seuerely with them for smaller sinnes in this life then he will with the vngodly for greater in this life whom he specially reserueth for his wrath to come Nah. 1.2 Let all those therefore that make an holy profession of seruing the Lord in truth lay these things to their hearts and not suffer themselues to bee carried away with the force of sinne for God will surely meete with them his hand shall first finde them out howbeit alwayes for their good whiles he seemeth not to regard nor reward the sinnes of the wicked so that we must beware of those sinnes which are against our place and calling wherin God hath set vs. Lastly euery one must be carefull to walke Vse 4 carefully in the duties of their particular callings with a good conscience that so they may please God and take occasion to reioyce before him looking to the ordinance of God who hath set and appointed distinct callings in the family in the Church and in the common-wealth 1 Cor. 7.7 21 22. Ephe. 4.11.12 Actes 20.26 There can arise no comfort to vs that wee belong to God though wee seeme neuer so carefull in the generall duties of Christianity if we faile in the speciall parts of our seuerall callings That Minister which liueth in all the common duties of other Christians and yet doth not or cannot guide the people and feed them with the foode of life is a wicked Minister and there belongeth to him a fearefull woe Woe to the shepheards of Israel that feede themselues should not the shepheards feede the flockes Ezek. 34.2 Ier. 23.1 Zach. 11.17 Such are not able to blow the trumpet and therefore shall not deliuer their owne soules That gouernour of a family which regardeth not to prouide things necessary for them so farre as he may and according to the meanes giuen vnto him is an euill gouernour he is worse then the infidell and hath denyed the faith 1 Tim. 5.8 Again he that regardeth not the education of his children in the nourture and admonition of the Lord Ephe. 6.4 is an euill and wicked father howsoeuer he may deceiue himselfe in thinking himselfe to be a good Christian For heereby we shall indeede try what is in euery one if we marke and regard what is in them in regard of priuate and particular duties in their seuerall callings I haue oftentimes obserued that many people when they come abroade behaue themselues in the company of others very religiously and deuoutly they are ready to ioyne with others in all holy duties but marke what they are at home and within the walles of their owne houses and you shall see them to be quite other men and women and not the same neuer a whit carefull to discharge their duties in their speciall callings There are sundry persons that would bee iudged of others to be Christian men but they doe not shew themselues priuately to bee Christian gouernors nor Christian husbands And many women beare themselues publikely as Christian women of an holy conuersation who notwithstanding want the ornament of a meeke and quiet spirit which is in the sight of God of great price neither shew that subiection toward their husbands that ought to bee in Christian wiues 1 Pet. 3.4 5. It is not enough to professe our selues to be Christian men when God hath blessed vs with children and seruants but heereby we shall bee tryed what is in vs whether Christ be in vs dwell in our hearts by faith or not if wee approoue our selues to be Christian parents and Christian masters 5 And ye shall keepe the charge of the Sanctuary and the charge of the Altar that there bee no wrath any more vpon the children of Israel 6 And I behold I haue taken your brethren the Leuites from among the children of Israel to you they are giuen as a gift for the Lord to doe the seruice of the Tabernacle of the Congregation Heere the Lord teacheth how Aaron and his sonnes should behaue themselues toward the Leuites and likewise the Leuites toward Aaron and his sonnes For hee willeth them to admit the Leuites to the administration of holy things but so as they helpe them onely in inferiour things not in the chiefest part of their Ministery He will not haue them come neere to the Altar to sacrifice neither to enter into the inner parts of the Tabernacle which belonged onely to the Priests themselues â—iffrence â—eene the â—g of the â—s and â—es Heere then we see that God maketh a difference betweene the Priests and the Leuites and also wherein the difference consisteth the more excellent dignity is committed to the Priests the lesser to the Leuites They that had the higher calling were not to contemne the others and they that obtained the lower place were not to greeue at it or to enuy at others but God maintaineth peace and vnity among them so that both must be content and one be ready to helpe another And whereas God permitted not the Leuites to offer sacrifice or to enter into the Sanctuary and that if either any of them or of the people should presume to doe it he appointeth death to them that brake this his ordinance the cause is that we should know that none hath power to reconcile vs to himselfe and to giue vs entrance into his presence but Christ himselfe onely whose person and office was figured out in Aaron and his sonnes Wretched therefore and blasphemous is the practise of the Papists who goe about to make reconciliation betweene God and his people by their idolatrous Masses offered vp for the quicke and the dead whereby as much as lyeth in them they crucifie againe the Lord of life and are no better then the betrayers and murtherers of him Euill also is the practise of all hypocrites who by the merits of their owne good workes doe thinke to procure and purchase vnto themselues the fauour of God for they are so farre from attaining heereunto by their blinde deuotion that they offend God the more and prouoke his wrath and indignation against their owne soules Againe note in this difference which God maketh betweene the Priests and Leuites how necessary and profitable it is that there should be order kept and obserued in the Church Marbucch comment in Nume There is not onely one office and function in the Church but many and diuers neither can one man discharge all places without presumption nor all discharge one without confusion and therefore to auoide both there ought a comely order to be obserued of which we haue often spoken before As then in
Answer in matters of speciall trust it is not lawfull to substitute by the lawes of the land Hee that is the Princes Ambassadour chosen of him may not chuse another to goe for him forasmuch as he shall be his Ambassadour and not the Princes and he that is chosen to be a Captaine may not assigne another to go in his place he in the meane season remaine at home But of this wee haue spoken elsewhere Thirdly to leaue the reproofe of the Ministery Vse 3 from hence by proportion we may extend the doctrine to all others that receiue wages for their labour It reprooueth therefore seruants and hirelings that serue for hire whether they worke by the day or by the yeere and yet doe not the businesse faithfully for which they are employed Ephes 6 6. Most of these are eye-seruants not heart-seruants who are more nimble with their tongues then quicke with their hands These can find time enough to prattle with others but they care not how little they worke for their masters To giue these their right and to doe them no wrong they are plaine theeues and no better then such as picke their masters purses The law of GOD esteemeth no otherwise of them which is the Law and rule of all equity They ought to labour with a good conscience and to be as ready to do their worke as to receiue their wages and to be as vnwilling to slacke their hand in labouring as they would bee to haue their master to slacke his hand in paying of them Againe as they would haue their seruants in time to come when God shall blesse them with seruants inable them to set workmen on work to labour truly diligently and faithfully for themselues so let them deale as true labourers with their bodily masters that so God may blesse them with faithfull seruants and faithfull seruice another day And as they ought at all times to be diligent so then especially when house keeping is chargeable and groweth to be double so much as it was before But what is this to the greatest sort so that they haue enough and feele no want so their bellies be filled with meat and they no way pinched with famine they care not what themselues doe or what others suffer Neuerthelesse as the expences are double so their diligence should be double with good will doing seruice as to the Lord and not to men Ephes 6.7 Lastly to returne to the Ministers to Vse 4 whom the doctrine doth especially belong it admonisheth them that they should keepe themselues from this sinne and seeke with a good conscience to discharge their seuerall places whatsoeuer duties be required of them For the Apostle doth set downe a woe against his owne soule writing to the Corinthians Chapter 9 verse 16. of whom he receiued no maintainance as we declared before but laboured with his owne hands to get his liuing then much more shall it bring a woe to those that take the benefit but doe not discharge the function And albeit many of these are growne great in the world yet it is not their greatnesse nor their dignity nor their riches nor their preferments that shall excuse them but woe vnto them if they preach not the Gospel God grant that their rising be not by the fal of the Church and their mightinesse by the miseries of the Church It should be our meate and drinke to doe the will of our heauenly Father that sent vs and to finish his worke Ioh. 4.34 and the zeale of his house should eate vs vp Psal 69.9 And when we must goe the way of all flesh and leaue our riches and treasures behind vs the good which we haue done in the Church shall more comfort vs then the heaping together of much goods It is reported of Gregory Thaumat when hee asked the question Vide Gregor Nyssen Ruffin lib. 2. cap. 9. being now ready to leaue the world and to giue vp the ghost how many Infidels yet remained in the city Neocaesarea and answer was returned vnto him seuenteene that he reioyced greatly and comforted himselfe and gaue thanks to God saying There were onely so many faithfull and beleeuers when I was made Byshop of this place Totidem erant fideles cum coepi Episcopatum Let vs all apply this vnto our selues you that be Ministers of the word and haue taken the charge of soules must endeauour your selues to preach the word constantly forasmuch as you haue vndertaken to doe it let it bee your care to performe and accomplish it And you that are the people must giue them encouragement and draw them on to greater labor by your loue to the Word When the people grow carelesse it maketh the Minister oftentimes carelesse also and so it commeth to passe that though they take the profit yet they are no whit carefull to take the paines whereas if they could cause him to see the fruit of his labour it would constraine him to goe forward in his place with cheerefulnesse For when doth the husbandman labour with ioy but when he beholdeth the encrease of the earth and his paines to come to some profit and perfection so likewise doth the faithful Minister labour with comfort and delight when he seeth his labour bring forth a fruitefull and plentifull haruest in the people True it is if the Minister grow dull and dumbe because he hath no encouragement from you it is his sinne it shall be no excuse vnto him but the sinne of the people is so much the greater and their condemnation deserueth to be double On the otherside if both of them be diligent the one in preaching the other in hearing they shall mutually edifie one another and growe in grace together within the house of God and heereafter shall receiue the fruit and benefit of it in the life to come CHAP. XIX 1 ANd the Lord spake vnto Aaron saying 2 This is the ordinance of the Law which the Lord hath commanded saying Speake vnto the children of Israel that they bring thee a red heifer without spot wherein is no blemish and vpon which neuer came yoke 3 And ye shall giue her c. 4 And Eleazar the Priest shall take of her blood c. 5 And one shall burne the heifer c. 6 And the Priest shall take Cedar wood c. 7 Then the Priests shall wash his cloathes c. 8 And he that burneth her c. 9 And a man that is cleane c. 10 And he that gathereth the ashes of the heifer c. AFter the murmuring of Korah against Aaron touching the Priesthood we shewed how God is reconciled to his people and they brought into his fauour againe Touching the which we considered two points the first belonging to the Priests and Leuites chap. 18. the other to all the people generally in this Chapter to the end they should haue an ordinary meanes to purge and sanctifie themselues from their vncleannes at all times The summe therefore of
Angel of the Lord had guided them the Arke had gone before them and Manna from heauen had fedde them yet now all is forgotten they beleeue not in God but tempted and prouoked the holy one to anger And yet behold more prouocations then these in these chapters following where we shall see how they complaine and cry out through scarsity of water and through wearinesse of their life when they were stung with the fiery serpents But let vs consider the words of Scripture as they lie in order in this chapter 1 Then the children of Israel came with the whole Congregation into the desert of Zin in the first Moneth and the people abode at Kadesh and Miriam died there and was buried there 2 And there was not water for the Congregation and they assembled against Moses and against Aaron 3 And the people chid with Moses spake saying But would wee had perished when our brethren died before the Lord. 4 And wherefore haue yee caused the Congregation of the Lord to come into this wildernesse that we and our cattell should die there 5 And wherefore haue yee made vs to come vp from Egypt to bring vs into this miserable place No place for seede nor Figges nor Vines nor Pomgranates Neither is there any water to drinke 6 Then Moses and Aaron went from the face of the assembly vnto the doore of the Tabernacle of the Congregation and fell vpon their faces and the glory of the LORD appeared vnto them 7 And the LORD spake vnto Moses saying 8 Take this Rodde and gather thou and thy brother Aaron this Congregation together Of this Râ— and the waters gushing out of it 〈◊〉 more befâ—â— in the next chapter that ye may speake vnto this Rocke before their eyes and it shall giue foorth his waters and thou shalt bring them waters out of this Rocke so thou shalt giue this Congregation and their Cattell drinke 9 Then Moses tooke that Rod from the presence of the Lord as he commanded him 10 And Moses and Aaron caused the Congregation to assemble together before that Rocke and he said vnto them Heare now O ye Rebelles shall we bring you waters out of this Rocke 11 Then Moses lift vp his hand and smote that Rocke with his Rod twice and much water gushed out so the Congregation and their Cattell dranke 12 Wherfore the Lord spake to Moses Aaron Because ye haue not beleeued in me to sanctifie me before the eies of the childreÌ„ of Israel therfore ye shal not bring this CongregatioÌ„ into the Land which I haue giuen them 13 These are the waters of strife where the children of Israel stroue against the Lord he sanctified himselfe among them In this Chapter we are to consider three seuerall things First the murmuring of the people secondly the purpose of the Israelites to passe toward Canaan by the borders of Edom. Thirdly the death of Aaron in the Mountaine in whose stead Eleazar his sonne succeedeth and for whom the people a long time lamenteth All these particulars are amplified in the beginning of the Chapter by the circumstances of time to wit the first moneth of the 40 yeare after their departure out of Egypt as appeareth chap. 33 38. and likewise of the place â—t 2 14. of Kadesh a City in the borders of Edom at which time also Miriam the sister of Aaron and of Moses died These circumstances being set downe the History of their murmuring followeth which we haue often before seene and considered declaring that whensoeuer wheresoeuer any aduersity happened by and by they became impatient vnthankfull and forgetfull of present mercies and fauours A like history to this we saw before Exod. 17. which is not the same recorded in this place but differing in time place as may appeare by collation conference of both the places Now let vs marke their behauiour in this want of water in the wildernesse First they wish they had died by the stroke of Gods hand with the seditious rout of rebels that coÌ„spired against God whom notwithstanding they call their brethren Secondly they expostulate with Moses and Aaron that they had brought them out of Egypt into the wildernesse being barren without fruite miserable without haruest and dry without water Whereas they should comfort themselues in the former mercies of God rest in the experience of his power and remember his helpe euer ready in time of neede they rise vp against Moses and Aaron in shew but in deed against God whom they serued setting downe their present condition and comparing their abode in Egypt where they had tasted all miseries felt all oppressions and groned vnder the heauy burthens with their present estate to amplifie the woe and wretchednesse therof such is their blindnesse and vnthankfulnesse â—mb 12 3. But what doth Moses whose meeke and patient spirit they greeued and whose righteous soule they vexed froÌ„ day to day with their vngodly murmurings Hee doth not heere turne himselfe to them nor dealeth with them to reclaime them as he did chapter 16. but went with Aaron to God flying to the Tabernacle as to a Sanctuary throwing downe theÌ„selues on their faces and comforting themselues in his power presence and protection who being alwaies neere to them that call vpon him shewed forth his glory and commanded them to take the Rodde and speake to the Rocke promising them water and assuring them of an happy issue of all their troubles necessities Now as God commandeth so Moses obeyeth and taketh the Rod. Here a question may be asked Question what Rod God meaneth and Moses taketh for we reade of two Rods famous among them and well knowne one the Rod of Moses that he vsed when he kept sheepe in the Land of Midian Exod. 4 2 3 7 8 19 14 1â— and 17 5. Numb 17 8. Hebr. 7 4. whereby hee wrought afterward many myracles in Egypt and at the red Sea in the wildernesse the other the Rod of Aaron which did bud and beare blossomes to confirme the calling of Aaron and to declare that God had separated the Tribe of Leui to serue in the Tabernacle I answer Answer we are to vnderstand in this place rather the flourishing Rod of Aaron first because Moses made mention of this in the last place not long before to wit chap. 17 the other is not spoken off in this booke so that we are rather to referre it to Aarons Rod before specified then to the other not named Secondly this serued more fitly and fully to confirme their calling of rule and gouernement ouer the people which by these conspiratours was called into question As if they shold say Do you doubt of our calling aske by what authority we do these things Behold this rod do ye not know it this florishing rod shall conuince you and serue to beare witnesse against you Thirdly Moses and Aaron were fled into the Tabernacle verse 6 now chap. 17 10. it is
said that Aarons rod was laide vp before the Testimony for a token and testimony against those rebellious companies Lastly Moses is said ver 9 to haue taken this rod from before the Lord or from his sight presence where we shewed it was laide vp but we neuer reade that Moses his rod wherby his calling was confirmed Pharaohs obstinacy was conuinced and the red Sea diuided was laid vp before the Testimony So then heere is a charge commandement that Aarons rod budding bearing blossomes shold be taken the people assembled and the Rocke onely to be spoken vnto before the Israelites a promise being added and againe repeated that waters should gush from thence in abundance whereof the whole Assembly should drinke and the plenty of it should flow euen to their beasts and cattell These are the Commandements of God let vs see their obedience with their failing halting in it For it is not perfect and entire wanting nothing as appeareth by the threatning presently denounced and by the punishment afterward inflicted Indeed they gathered together the people as God commanded but they spake not to the Rock as God willed theÌ„ they were charged to speak to the Rock only yet by impatiency doubting Wherein Moses and Aaron sinned agains God they spake not to the Rocke but complained against the people and smote the Rock once and againe not commanded So then they that hitherto shewed inuincible constancy in resisting the rage of the people and maintained zealously the glory of God beleeued faithfully his promises and stood as Rockes vnmoueable against all stormes that beate against them now faile in their faith and obedience both in speaking to the people and in striking of the Rocke For they aske whether they should bring vnto theÌ„ water out of the Rocke as if it were vnpossible for God to performe what he had promised to make good the word that was gone out of his owne mouth Again he lifted vp his hand and smote the Rocke twice through impatiency and distrust August lib. 16. Cont. Faust Manich. cap. 17 so that albeit he were a notable Prophet and holy man of God and that God gaue this witnesse of him Numb 12 3. that Hee was a meeke man aboue all the men that liued vpon the earth Psal 106 32. yet as the Psalmist teacheth they troubled him with their grudgings and vexed him with their murmurings that he spake vnaduisedly with his lips Col. 3 25. Acts 10 14. Ezek. 33 20. Rom. 2 6. Psal 62 12. Reuel 22 12. But God with whom is no respect of persons who iudgeth euery man according to his waies and works doth openly accuse conuince them of sinne complaineth that they had not glorified his great Name pronounceth decreeth the sentence of death against them that they should not enter into the Land of promise And lest this failing of Moses and fall of the people should be forgotten it is named the waters of Meribah or of strife contention Thus we see their doubting and disobedience is here reproued and threatened and afterward punished which is amplified by the reason because they were so farre from strengthening the people by confirming them in the truth of Gods promises and assuring them of the due accomplishment of them that themselues wauer doubt and dishonour God For as God is much honoured when hee is beleeued and we rest in his word as in a thing vnchangeable so he is greatly dishonored when his power is not acknowledged wheÌ„ his promise is not beleeued and when his truth is not trusted of vs. Thus much of the meaning of the words as also of the order and circumstances of this history now let vs come to the doctrines that arise out of the same Ver. 1. The people abode at Kadesh and Miriam died there In this first verse where this murmuring for want of water is described by the time and place we see mention is made of the death and buriall of Miriam Micah 6 4. She was an excellent woman in the Church an holy Prophetesse Exo. 15 20 21 one that went before others in singing the praises of God after their deliuerance out of Egypt after their passing ouer the red sea and after the ouerthrow of Pharaoh his hoast yet is subiect to death as well as others Doctrine Death is common to all flesh From hence we learne that all flesh men and women high and low rich and poore godly and vngodly how great soeuer their gifts and graces be are subiect to death and mortality This appeareth Gen. 5. where in the catalogue of the fathers that liued before the flood it is said of them all they died Albeit God multiplied their daies many hundred yeares for the increase of mankinde the spreading abroad of the truth from generation to generation yet after many daies in the end al of them died So Psal 89 48. Heb. 9 27. Iob 17 13 14. ch 21 23 c. One dieth in his full strength being in all ease and prosperity another dieth in the bitternes of his soule and neuer eateth with pleasure they shall sleepe both in the dust and the wormes shall couer them And what shall I say more We acknowledge in words and see with our eies a decay and declining of of all things by experience All earthly things vnder the Sun that haue beginning Seneca de remed fortuâ—â— both haue and hasten to their ending The grasse when it is growne is mowed the fruite when it is ripe is gathered the haruest when it is ready is reaped The trees that florish in the Spring and Sommer haue their declining Autumne and their decaying Winter The Moone set in the Heauen to rule the night hath her wane The Sunne which commeth foorth as a Bridegroome out of his chamber Psal 19 3. reioyceth like a mighty man to run his race yet hath his setting and descending the farther he goeth the more degrees he passeth the neerer hee is to the end of his course The reasons of this Doctrine are these First Reason 1 because all are dust the matter whereof wee are made is the dust of the earth therefore must returne to the dust out of which we are are taken All flesh is as grasse and the glory of man is as the flower of the field the grasse withereth and the flower fadeth falleth away The Sea neuer resteth nor standeth still but euer ebbeth or floweth so is it with the life of man it neuer standeth at one stay euery day cutteth off one part of our daies we are neerer to our end in the euening then in the morning according to the saying of Iob we are consumed from morning to euening we hasten vnto the graue as the Riuers are carryed into the Sea This is that reason which is vsed Gen. 3 19. In the sweate of thy face shalt thou eate bread till thou turne to the earth for out
God and to serue him in the simplicity and sincerity of their hearts This wee must do in health this we must do in sicknesse this we must doe in death and so wee shall glorifie God liuing and dying Thus did Abraham teach his children and seruants and for this is he commended of God Gen. 18 19. I know Abraham my seruant that hee will command his sonnes and his houshold after him that they keepe the vvay of the Lord to do righteousnesse and iudgment Thus said Iacob when he dyed Gen. 49 1 2. this must all of vs be carefull to practise if we will bee the children of faithful Abraham to speake of the lawes of God in our houses 〈◊〉 11 13. wheÌ„ we walk by the way when we lye downe and when we rise vp Verse 27 28. And Moses did as the Lord had commanded he caused Aaron to strippe off his garments and he put them vpon Eleazar his son Wee see the obedience of Moses to the Commandement of God for Aaron pulled off his Priestly robes and they are put vpon Eleazar to whom lineally the Priesthood did descend whereby we see that there was a personal succession belonging to the Priesthood from father to son from one man to another Hereby we learne â—â—â—â—rine 〈◊〉 Leuitical 〈…〉 from 〈◊〉 that the Priesthood vnder the law passed from one to another The Priesthood begunne in Aaron and continued in his line rested not in one man but continued by succession from age to age This we see euidently proued throughout the old testament for as they were cut off by death so others arose in their rooms that serued at the Altar As Eleazar succeeded Aaron so did Phinchas succeed Eleazar 〈◊〉 6 â—0 so the Priesthood proceeded from father to son and from one generation to another 〈◊〉 â— 16. as appeareth in the genealogies of the Priests This the Apostle to the Hebrewes plentifully prooueth 〈◊〉 23. Many among them were made Priests because they were not suffered to endure by reason of death declaring that the Priestes after the order of Aaron succeeded each other and confirming it by the reason cause thereof because the Leuiticall Priests were taken away by death and could not endure for euer This then we must hold to be one reason forcible and powerfull to prooue the continued Reason 1 succession of the Priesthood of Leui from father to son because they were cut off by death and so not suffered alwayes to execute theyr Priesthood Seeing therfore these Priests were mortall there must be a succession from one to another This is that reason which was remeÌ„bred before out of Heb. 7 23. shewing that they had many Priests because they were all subiect to mortality and could not continue through necessity of death Secondly the promise of God made vnto Aaron and to his posterity must be accomplished Reason 2 and performed Hee consecrated Aaron and his sons and made a couenant with them not with Aaron alone not with his children alone but with their posterity Exod. 28 1. hee established it as a testimony in Iacob and as a law in Israel that their posterity might know it and the children which should be born of them shold stand vp and minister before the Lord in the beautiful garments and glorious robes of the Priests Exod. 28 2. Therefore the Lord saide by Moses Exod 29 29 30. Num. 3 10. 18 7. The holy garments which appertaine to Aaron shall be his sonnes after him to be annointed therein and to be consecrate therein That son that shall be Priest in his stead shall put them on seuen dayes when he commeth into the Tabernacle of the Congregation to minister in the holy place So God made his couenant of peace with Phinehas the son of Eleazar the son of Aaron Nu. 25 12 13 confirmed the Priests office to him his seed after him because in the zeale of his Spirit hee had turned away the wrath of the Lord from the Children of Israel This teacheth vs first of all the imperfection Vse 1 and insufficiency of it both of the Priestes themselues and of the Priesthood it selfe It pointed out a better Priest and a better priesthood and directed them to rest not in it but in some other So the Apostle Heb. 7 11 12. declareth that the Leuiticall Priesthood was vnperfect because another Priest is promised a long time after according to the order of Melchizedek If any perfection had beene by the Priesthood of the Leuites what needed it furthermore that another Priest should arise after the order of Melchizedek and not to bee called after the order of Aaron c. Where we see he sheweth to what purpose there must bee a Priest after another rule and fashion not after the order of Aaron euen because perfection is not in the Priehhood of the Leuites nor vnder the Law which was established vnder it so that wee must acknowledge it hath an end forasmuch as with the ceremoniall law the ceremoniall Priesthood was cancelled and abolished Vse 2 Secondly from hence we learne to acknowledge a difference betweene the Priesthood of Christ and the Priesthood of the Leuites This standeth in diuers points and circumstaÌ„ces as the same Authour of the Epistle to the Hebrewes euidently declareth The Priesthood of Christ is eternall as the Prophet declared long before Heb. 7 17. Thou art a Priest for euer after the order of Melchizedek he was made with an oath by him that saide vnto him The Lord hath sworne and wil not repent But the Priests of Aarons order were mortall Heb. 7 20 21. not eternall they were made by the word of God but without an oath Heb. 7 26. Besides our great high Priest Christ Iesus holye harmelesse vndefiled separate from sinners and made higher then the Heauens hath a * Aparabaton Heb. 7 24. Priesthood which cannot passe from one to another wherefore he is able perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them who by his own blood entred in once into the holy place Heb 9.11 14. and obtained eternall redemption for vs purging our Conscience from dead workes to serue the liuing God Hebru 10 4. for it is vnpossible that the blood of buls Goats shold take away sinnes Thus we see that the Priesthood of Christ can haue no succession inasmuch as being once performed it hath no imperfection and whereas the Iews in the time of the law had Aaron and his posterity which were but mortall and miserable men we haue Christ the immortall and blessed God who liueth for euer to be our euerlasting Priest Vse 3 Lastly we learne that seeing the Leuiticall Priesthood passed from one to another so as by death they were not alwaies suffred to exercise and execute their Priesthood we see I say that the Church of Rome bringing in againe such a Priesthood such Priests as
are of great force the least the meanest the smallest of Gods creatures being sent of God do mightily preuaile to the aduancement of his owne glory to the destruction of all his enemies This is plentifully taught in the history of the plagues of Egypt God did not send out his Angels against them nor leauy an hoast of horse-men and foote-men but he sent an army of lice of frogs of flies and these were confessed to be the finger of God Exod. 8 6 16 19 24 and were able to daunt and bring downe all the pride presumption of the Egyptians So when God would plague the Philistims who had destroyed his people taken the Arke of God and blessed their Idols for the victory Sam. 6 5. he sent a multitude of Mice that destroyed their Land to the ende they might learne to giue glory vnto the God of Israel and acknowledge the plague to proceed from him Thus likewise when the Assyrians brought into the Cities of Israel worshipped not God aright but made them molten Images and serued all the hoast of heauen 2 King 17 25 he sent Lyons among them which slew them When Herod had stretched out his hand to vexe certaine of the Church Acts 12 1 2.23 had killed Iames and put Peter in prison intending after the Passeouer to bring him forth to the people the Angell of the Lord smote him because he gaue not glory vnto God so that he was eaten of wormes and gaue vp the ghost The Scripture is full of such examples how God destroyed the olde world with waters Gen. 7 41 Sisera and his army with the Riuer Kishon that ancient Riuer Iudg. 5 21. the Riuer Kison when the Stars fought in order against Sisera Albeit we say in a common Proueâ—be As weake as water yet it was strong enough and it is still strong enough as wee see by experience in such floods and inundations as pleaseth God to send when he armeth it against his enemies whereby hee taketh away the fruites of the earth wasteth the increase of our cartell casteth downe our houses and dwelling places and sweepeth away as with a beesome the Inhabitants of the earth Gen. 19 24. Sodome and Gomorrha were consumed with fire and brimstone from heauen All these things as examples of Gods iudgments teach vs that he need not march against vs in his owne person or set vpon vs with millions of his Angels or assault vs with an hoast of men he can send out the smallest and silliest of his creatures to our destruction and make the least and lowest of them accomplish the greatest works so often as it pleaseth him This appeareth by sundry reasons First all Reason 1 power is of God who as he saueth with many or with few so he destroyeth with many or with few 1 Sam. 14 6 17 47. with the strong or with the weake with reasonable creatures or vnreasonable with liuing things or wanting life The meanest and basest haue power enough the most contemptible haue force and might enough to hurt to punish and to destroy when God vseth their seruice neither can any flesh resist them with all their craft and cunning they are able to cast downe our high lookes when we swell in pride against him So then whatsoeuer the meanes are the power of then is of God Ezek. 5 16. When weake man taketh vp any weapon into his hands though without sense life wheÌ„ he shooteth an arrow draweth a sword throweth a dart or pusheth with the Pike we see oftentimes great and deadly effects to follow How much more wheÌ„ the strong God armeth himselfe with any of his creatures shall hee be able to ouerthrow his enemies and to bring strange things to passe Secondly it pleaseth God to imploy and Reason 2 set on worke contemptible and base things to vse foolish things to confound the wise to chuse weake things of the world to ouerturne mighty things yea 1 Cor 1.27 vile things of â—he world and things which are despised hath God chosen things which are not to bring to nought things that are to daunt pride by weaknesse and glory by shame and honour by dishonour that no flesh should reioyce an his presence It more fretteth and galleth an high minde to be crossed and countermanded by meane things then by things of reckoning and account Wee see this in the example of Abimelech Iudg. 9 54. who being wounded by a woman besought his seruant to slay him rather then it should be said that a woman had slain him It had bene an easie thing with the Lord wheÌ„ in the Land of Egypt he turned the dust of the earth into Lice to haue turned it into Lyons and Beares into Wolues Tygers of strange greatnesse and cruell fiercenesse but it pleased him rather to deale in this manner the more to pull downe the mighty and to scatter the proud in the imaginations of their heart Thirdly he is the Maker and Creator of all Reason 3 things so that they are not only his creatures and the workmanship of his hands but his seruants and souldiers to serue him fight his battels against his aduersaries such as all vngodly persons are he is the Generall of this army and therefore is called The Lord of hosts Esay 1 9 hauing these as his serieants and attendants to do his will When he saith to his army goe it goeth or come it cometh or do this by and by it doth it The vses remaine to be considered From Vse 1 hence we learne that the power of God is absolute and infinite without limit or restraint who is able by an army of meane creatures to put vs to foyle flight whatsoeuer our might and manhood be we boast of What hath not God men and Angels to command Yes yes he hath them all at his pleasure to bee imploied But he needeth not to arme the sonnes of men or troopes of Angels if he do but hisse or whistle for any of his creatures they come foorth with store strength out of their places against vs as it were in battaile aray This the Prophet Ioel teacheth chap. 1 verses 3 4 19 20. So then we must learne to acknowledge the great power of God who gouerneth all things in heauen and earth to work his will For as the Prophet saith Psal 94 9. Hee that made the eye shall not he see or the eare shall not he heare So may we in like manner reason He that giueth power shall not he haue power He that putteth strength into his creatures shall not he be armed with strength himselfe Now wee haue already declared that what force and might soeuer is in any of his creatures it is a sparke of his flame it is an arme of his sea it is a gift of his treasures therefore we are bound to acknowledge and confesse to beleeue and to rest in his power that doth terrible things for his owne Names sake Vse 2
they oppressed him with iniuries and banished him their country and yet behold they are constrained immediately to seeke peace of him and to make a couenant with him so that albeit they hated him and put him away from them yet the King his Captaine are glad to come vnto him Gen. 26 24 25 26. For they feared him and saw certainly that the Lord was with him The like submission we see in Pharaoh albeit he hardened his hart and often had contemned and reuiled Moses yet in the greeuousnesse of the iudgement he sendeth for Moses and Aaron and saith I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for mee that there be no more mighty thunders amd haile Exod. 9 27 and 11 8. Such an example is recorded 1 Kings 13 4 6 touching Ieroboam who albeit he regarded not the word of the Prophet but raged against him and stretched out his hand from the Altar saying Lay hold on him yet when his hand was dryed vp so as he could not pull it in againe vnto him he humbled himselfe greatly in the present feeling of this punishment and besought that Prophet to pray to the Lord his God and make intercession for him that his hand might be restored Thus Saul seeketh to Dauid 1 Sam. 24 21 22. Belteshazzar to Daniel Dan. 5 12 13. Zedekiah to Ieremy Ier. 37 3. The foolish virgins to the wise Mat. 25 8. Haman had conspired the destruction of the Church and thirsted after the bloudy massacre of the Saints of God whose death is precious in his sight yet in the end he saw mischiefe prepared for him he stood vp to make request for his life vnto Queene Ester chap. 3 9 and 7 7. Thus the saying and sentence of the wise man is verified Prou. 14 19. The euill shall bow before the good and the wicked at the gates of the righteous Neither let vs doubt of this truth or greatly maruaile at it For God hath planted imprinted Reason 1 such a maiesty in the person of those that are vnfainedly godly truely religious that the most desperate and despightfull wicked men feare their faces and reuerence their presence If then the vngodly feare them it is no great maruaile though they fal downe before them many times in submissiue manner But the vngodly do often feare them therefore it cannot seeme strange vnto vs if they do some reuerence vnto them This we see in Herod Mark 6.20 He feared Iohn Acts 4 21 and 5 26. knowing that he was a iust man and an holy and reuerenced him and when he heard him he did many things and heard him gladly So when the people saw how God heard the prayer of Samuel they feared Samuel exceedingly 1 Sam. 12 18. Such is the force of innocency that it conuinceth the enemies in their owne consciences and driueth them to do homage and vaile their bonnet to the seruants of God Againe it is the will of God that all such Reason 2 as humble themselues should be exalted and the lowly in heart should be aduanced so also such as exalt themselues should be brought low and therefore it is no maruaile if GOD euen in this life doe many times for the manifestation of his mercy and iustice lift vp the heads of his owne children Luke 14 11. cast downe the wicked vnder their feet Hence it is that Christ Iesus was so much delighted with this sentēce so often repeated by him in the Gospel Whosoeuer exalteth himselfe shall be brought low but he that humbleth himselfe shall be exalted Math. 23 12. Luke 18 14. Vse 1 Now let vs make vse of this doctrine First seeing the vnfaithfull be oftentimes constrained to sue to the faithfull for their helpe as the rich glutton did to Abraham let vs all learne to plant true godlinesse in our hearts and to turne to the Lord with all our soules that we may haue our part and portion in this preheminence and let vs walke worthy of our places and of this priuiledge honour and dignity Seeing almighty God maketh vs spirituall Kings to rule and reigne Reuel 1 6. and often subiecteth the wicked vnder vs let vs not be slaues to our owne lusts and corruptions but rule with authority and dominion ouer them and labor to subdue sinne vnto vs. We see the Princes of this world will not dishonour and debase thēselues with base Offices We are Kings and Princes to God in this life let vs then walke worthy of this dignity as the Apostle vrgeth this duty from vs 2 Thess 1 10 11. The Lord shall come to bee glorified in his Saints and to bee made maruailous in all them that beleeue in that day wherefore we also pray for you alwaies that our God may make you worthy for this Calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power Where we see that after he had set downe the great glory that belongeth to Gods children at the comming of Christ he exhorteth them to walke worthy of their calling seeing it shall be glorious with Christ and the vngodly shall be brought to vtter shame contempt dishonour reproch confusion There is no way to bring any to true honour but to purchase to our selues true godlinesse Therefore the Lord said 1 Sam. 2 30. Them that honour me I will honour and they that despise me shall be despised Old age is rightly honourable but it must bee found in the way of righteousnesse Prou. 16 31. This we see to haue beene in Iob chap. 29 7 8. When I went out to the gate euen to the iudgement seate and when I caused them to prepare my seate in the streete the young men saw me and hid themselues and the aged arose and stood vp the Princes staied their talk laid hand on their mouth Loe thus shall they be honoured that feare the Lord and therfore blessed is the estate condition of the godly Vse 2 Secondly seeing the wicked euen in this life are vrged to seeke mercy at the hands of godly men so that God here vpon earth bringeth downe their heads that before were lifted vp in great pride how much more shall this be verified in the life to come when the redemption of Gods children draweth neere their happinesse shall be perfected then they are appointed to triumph and to haue the victory ouer all their enemies tread the wicked vnder their feet For the true children of of God shall rule and ouer-rule the world and shall trample vpon the kingdome of darknes ouer hell death damnation the diuell the reprobate whatsoeuer setteth it selfe against their peace This the Lord from the beginning taught the Church Gen. 3 15. He shall breake thine head and thou shalt bruise his heele The diuell shall tempt Christ assault his members but not ouercome them whereas Christ shall conquer the power of death and make his
slenderest there his teâ—â—ations wil be thickest where the hedge is lowest euery beast will seeke to enter so it is with vs if one place be left open vnguarded Satan will enter there as well as if we gaue hiâ— I passage many waies One knowne sin nourished in vs is sufficient for him to bring vs therby to damnation He can well abide to haue vs reformed in many faults that we should deny theÌ„ defie theÌ„ hate them and ery out against them yet some one sinne or other whereto we are by nature most enclined he fosteteth and furthereth in vs and by it in a vile manner he wholly possesseth vs and dwelleth in vs. It is a wonderfull pollicy of Sathan when he cannot make vs to walke and wallow in all sin he endeuoureth to poyson vs with some one sin lest he should wholly giue ouer his hold and by it will bring vs to destruction as well as by a thousand A Bird entangled with one foot and holden in the snare of the Fowler is as vnable to escape and flye away as if she were taken and held by both the feete So is it with man if he beholden in one notorious sin and flatter himselfe in it he is in as great danger of death and damnation as if he gaue ouer himselfe to many sins What I pray you should it profit when a City is besiedged and compassed with the enemy to shut vp all the gates and to leaue one standing open May not the enemy enter at that one as well as at many and by assault take the City and people Or what should it auaile a Marriner to stop all the holes of the Shippe where it leaketh and leaue one vnstopped Will it not sinke the Ship as well as many So what shall it profite and helpe vs to set open one corner of our hearts for one sinne to enter albeit we should shut vp and locke the doores of our hearrs against all other sins Will not Satan enter there and fill vs full of all wickednes bring vs to destruction of soule and body Consider the examples of Saul Herod Iudas Ananias and Sapphira all these turned from sin yea from many sins but not from all sinne nor from their speciall sins whereof they shold haue repented and therefore their repentance was but the shew and shadow of repentance and not true repentance indeed If then wee would haue that true godly sorrow which causeth repentance 2 Cor. 7 10. not to be repented of wee must turne from all our sins to God and bring foorth fruites worthy amendment of life and hereby learne to try our owne hearts by this special conuersion We must consider our proper and personall sins Endeuouring to be perfect as our heauenly Father is perfect Mat. 5 48 and not exempting our selues from the obedience of any of the Lords holy Commandements And Moses prayed for the people They desire the prayers of Moses as we heard before who refuseth not but prayeth for theÌ„ to God He was not mindfull of the wrongs sustained and of the iniuries receiued of them for in all the indignities offered vnto him he was patient and meeke aboue all men that were vpon the earth Numb 18 3. therefore he goeth to God and desireth him to remoue the iudgement The Doctrine from this place is this Doctrine It is our duty to pray one for another euen for our enemies It is our duty to pray one for another The Lord requireth of vs not only to commit to God and commend in our prayers the Saints but to be mindfull of our enemies and them that hate vs and to desire their good and conuersion This affection we see in Abraham who prayed earnestly and oftentimes for the Sodomites Gen. 18 23. that God would spare them not destroy the righteous with the wicked but rather to spare the wicked for the righteous sake This was also in Samuel when the people besought him to pray for theÌ„ that they dyed not he saide God forbid that I should sin against the Lord and ceasse praying for you c. 1 Sam. 12 23. How often did Moses Aaron pray for Pharaoh and spread out their hands vnto the Lord That the plagues might ceasse and that he might know that the earth is the Lords Exod. 9 29. This duty Christ our Sauiour setteth downe as a rule to guide vs both by word of mouth and by example of life For he taught his Disciples this Doctrine Mat. 5 44. Loue your enemies blesse them that curse you do good to them that hate you and pray for the that hurt you and persecute you c. Now this point as Christ preacheth so he practiseth and prayeth for his enemies Father forgiue them for they know not what they do Luk. 23.34 Thus did the faithfull witnesse of God Stephen wheÌ„ he was stoned he kneeled downe and cryed with a loud voice Lord lay not this sinne to their charge Acts 7 60. The Reasons are plaine and direct First we Reason 1 are fellow-members of the same body and fellow-souldiers that fight vnder the same Captaine Iesus Christ We see them embers of our body are carefull for the good one of another vnlesse they be dead and sencelesse so should we be mooued at the consideration of the troubles and wants of the Church as the Apostle by this similitude teacheth vs 1 Cor. 12 20 21. We are many members yet but one body and the eye cannot say vnto the hand I haue no need of thee nor the head againe to the feet I haue no need of you So it is in the body of Christ wee cannot want each other but stand in need one of another to keepe the whole body in peace and concord In regard heereof it is that wee are partakers also of their prayers so as we pray one for another and seek the good benefit one of another as the Church did the deliuerance of Peter Acts 12 5. Secondly this duty of praying for our brethren Reason 2 is inforced charged vpon vs because it is acceptable to God and an oblation wherwith he is delighted and well pleased For our prayer is directed in his sight as Incense Psal 141 â— and the lifting vp of our hands as an euening sacrifice It auaileth much if it be feruent it pierceth the heauens and obtaineth euery good blessing at the hands of God for our selues for others The Vses foâ—low First we are especially in Vse 1 duty bound to pray for Magistrates and those that be in authority as the subiects for their Princes and the people for their Pastors that the worke of God may prosper vnder their hands This the Apostle teacheth 1 Tim. chapter 2 1 2. So the Iewes were commanded to pray for Babylon that persecuting Citty where they were captiue Ier. chap. 29 ver 7. We see in the naturall body that albeit the members haue care one of another yet the chiefest care is for the
as false and vnreasonable declaring as the truth was that Israel took not away that land which they claimed as their owne but wonne it from the Amorites by the law of warre and Verse 20 by right of conquest who denying them passage and moreouer making assault vpon them constrained them to draw out their swords to defend themselues by occasion whereof they obtained victory through the helpe of God and possessed their Cities And as they tooke them by force of armes so they held thē Verse 26 by prescription of time three hundred yeares So that he declareth that if any had right to those Cities or could lay any iust claime or title vnto them it should be the Moabites who were the lawfull owners of them before Sihon had encroched vpon them and taken them away from the first inhabitants But the Moabites hauing once lost them in battell neuer asked Verse 25 them of the Israelites neither laid any claime vnto them therefore much lesse should the Amonites to whom they appertained not by any iust title neither belonged any way vnto them either as owners by law or conquerers by sword and therefore they had no cause to dispute what right Israel had vnto that Land which now they possessed The second point heere amplified and enlarged is touching the well which by a diuine reuelation to them they had digged For when they departed from the Riuer Arnon they came into a dry place where they wanted water such as the wildernesse affoordeth many where the streames are swallowed vp in the hot sandes but at the speciall commandement of God they were directed what to doe as Peter was where he should cast his Net Luke chapter 5 verse 4 they digged and found water in great abundance and therefore they praise God by an effectuall song of thanksgiuing amplified by many rhetoricall figures as goodly flouers or as precious iewels to beautifie and garnish the same withall For first they eloquently by an Apostrophe turne their speech to the Well it selfe though a dumbe and senslesse creature and speake vnto it as if it had eares to heare and vnderstanding to conceiue Rise vp O Well confessing thereby the great power of God who contrary to the nature of all heauy and weighty things made the water to ascend whose property is to descend and exhorting with many acclamations and loud out-cries one another to the worke Secondly they set downe who were the labourers and workmen about the Well together with the tooles and instruments wherwith they laboured to wit the Princes and Nobles directed by Moses by whose ministery they receiued the Law and holpen with their staues and such like instruments wherewith they laboured fit for that purpose And this is the third myracle which God wrought in giuing them waters First in Rephidim immediately after they had passed ouer the red Sea Exod. 17. The second in the desert of Zin whē they came to Kadesh as we shewed before in the former chapter The third is that recorded in this place in the desert of the Moabites Afterward Moses reckoneth vp other places by which they passed as Mattaanah Nahaliel Bamoth and so that Valley which is in the plaine of the Moabites In this History of the passage of the Israelites from place to place a question Question ariseth what is meant by the booke of the warres of the LORD mentioned in the fourteenth verse For where is it now extant or what is become of it From hence also from such like places many conclude that sundry bookes of Canonicall Scripture are lost I answer Answer the word Sepher is taken diuersly and doubtfully it signifieth any publishing or rehearsing whether it be written or vnwritten whether it be set downe by the pen or vttered by liuely voice as also the word Tradition is taken for that which is deliuered eyther by word of mouth or by course of writing So then we cannot necessarily conclude It is rehearsed therefore it is written Nor thus It is written Therefore it is an holy booke and put into the Canon of the Scripture Let these three things be cleered and decided that it was a booke that it was an holy booke and lastly that it was a Canonicall booke and then wee shall easily be satisfied But Moses speaketh barely of rehearsing the warres not of writing them as if he should say Whensoeuer the warres ordered and disposed by the prouidence of God shall be spoken off this warre also and worke of his shall bee remembred which he hath wisely wrought and accomplished for his people against Vaheb King of the Moabites giuing part of his Country to Sihon that so his owne people might recouer the same out of his hands againe and reteine it as a possession for themselues as Iephtah telleth the Ammonites Iudg. 11 23 24 that they had held it by prescription of a long time peaceably without any molestation from the Moabites or desire of re-entry But if this had bene penned in a booke and reserued to posterity no doubt Ieptah would haue produced it as a sure witnesse to cleere the whole matter and to put it out of all doubt Wherefore this truth must be holden of vs that no part of the Canonicall Scripture No canonical Scripture is lost inspired of God is lost and perished I meane such as was committed as the Lords treasure to the Church for the perpetuall instruction thereof in faith and obedience so that no one oracle or sentence of God can fall away True it is 2 King 22 8. 1 Mac. 1 19. these sacred bookes may sometimes bee neglected and carelesly kept of men they may be furiously burned and despitefully handled by cruell tyrants that seeke the ouerthrow of all piety and religion but they can neuer be finally lost and wholly extinguished As he that keepeth Israel cannot slumber or sleepe so he that keepeth the holy Scripture the glory of Israel cannot slumber nor sleepe For first of all who is the author and enditer of thē but God and will not he preserue his truth and keepe it for the good of his Church in all ages Shal we make him vnable or vnwilling to defend and continue them If vnable we make him a weake and impotent God if vnwilling we make him enuious and malicious both which are farre from the pure and perfect nature of God and cannot stand with his essence Secondly all the workes of God remaine for euer and euer and are done in truth and equity Take a perfect view of all creatures vnder the Sunne which are the workes of his hands though they may be abolished and rooted out in one place yet they continue in another If thou wouldst ascend into the heauens or goe downe into the deepe if thou wouldst take the wings of the morning and dwell in the vtmost parts of the sea which of all the Creatures are now missing What place is void empty What hath beene that is not now being and extant in
let vs haue our conuersation in heauen set our affections vpon heauenly things as we aske of God our daily bread so let vs depend vpon him for the daily food of our soules Vse 3 Lastly let vs returne to him praise and glory due vnto his Name We see men looke for this duty at our hands as an acknowledgment of their fauours who are but the instruments of God for the good of his people How much more then ought wee to be carefull to remember the Lord and to lift vp our hearts to the heauens We must not be alwaies groueling vpon the earth like the swine that eate the Mast but looke not to the Tree Wherfore the Prophet teacheth vs this duty I will praise thee O Lord my God with all my heart yea I will glorifie thy holy Name for euer for great is thy mercy toward me and thou hast deliuered my soule from the lowest graue Psal 86 12 13. If we be not carefull when God hath opened his hand toward vs to opeÌ„ our mouthes yea our minds toward him we depriue our selues of many other blessings that God would plentifully bestow vpon vs. A skilfull husbandman will not alwaies till a barren soile nor cast his corne in the high-way where it shal neither be encreased nor receiued so if there be found in any of vs a dry and vnthankfull heart we stop the streame of Gods blessings and hinder many good things from vs. So then it is not enough to desire a supply of our necessities to haue a sense and feeling of our own wants we must not be idle beggers alwaies crauing catching what we can out of the Coffers of Gods Treasury and neuer acknowledge what we receiue and from whence we receiue it It is a notable note and token of the childe of God to be often in praises and thanksgiuings If we haue receiued but a litle measure of knowledge or faith learne vnfainedly to be thankfull for that to the end thou maist procure a farther blessing from God and that thou maist grow from faith to faith and from strength to strength Many hypocrites dissemblers nay many Atheists and Libertines in trouble and affliction are ready to aske seeke and knock at the gate of Gods mercy as we see in the Israelites and in sundry others but these praiers proceed from feare not from faith from a feeling of sorrow not from a feeling of sin from a sight of their own necessity not from a sight of their owne misery through want of reconciliation vnto God But we must testifie our loue to God and our zeale of his glory by our acknowledging of his gracious blessings and rendring vnto him the praise of his works of mercy Verse 17. Then Israel sang this song c. The goodnesse of God was great toward the Israelites in those dry and desolate places to send them water reueale vnto them where they should dig a Well Wherefore so soone as they haue experience of his kindnesse they make a song of thanksgiuing and sing a song of praise to remaine vnto all posterity to testifie the acknowledgement of Gods mercy toward them The Doctrine from this place is this Doctrine Thanksgiuing to God is a necessary duty That it is required as a speciall duty to God to offer the sacrifiâ—e of praise and to pay vnto him the calues of our lips when we haue tasted of his bounty and louing kindnesse We must giue thanks for mercies receiued at his hands WheÌ„ the people of God receiued any victory ouer their enemies they returned the glory to him for their deliuerance Gen. 14.20 Exod. 15 1. and 18 10. The Prophet Dauid as he abundantly tasted of the fauour of God so plentifully powreth out praise and thanksgiuing as the 18 Psalme It is a Psalme of praise which he sang in the day that the Lord deliuered him from the hand of all his enemies and from the hand of Saul Likewise Psal 116 12 13. What shall I render vnto the Lord for all his benefites toward mee I will take the Cuppe of saluation and call vpon the Name of the Lord. This duty we see practised by Melchizedec on the behalfe of Abraham Blessed be the most High which hath deliuered thine enemies into thine hands This we see performed by Moses and Aaron when they saw the mighty power of God ouerturning the Egyptians I will sing vnto the Lord for hee hath triumphed gloriously the horse and him that rode vpon him hath he ouerthrowne in the sea they sanke to the bottome as a stone This duty is not omitted nor deferred by Deborah and Barak in the day of their deliuerance Praise ye the Lord for the auenging of Israel and for the people that offered themselues willingly Iudg 5 1 5. This is it also that the Apostle teacheth Phil. 4 6. In all things let your requests bee shewed vnto God in prayer in supplications and in giuing of thanks Yea Iob fearing God and eschewing euill performed this duty to God after the losse of outward wealth when he had beene bereft of his children robbed of his goods spoiled of his seruants reproched of his wife and tempted of the diuell he said Naked came I out of my mothers wombe and naked shall I returne againe the Lord hath giuen the Lord hath taken away blessed bee the Name of the Lord for euer Iob 1 21. Teaching vs heereby to glorifie God not onely for meate drinke apparell peace liberty Gen. 24 12. and 29 35. 1 Sam. 1 1. health children successe in domesticall affaires and such like but euen for the losses crosses that he sendeth vpon vs which he sanctifieth to the saluation of his seruants Let vs therefore acknowledge that it is a duty belonging vnto vs to offer the sacrifice of praise alway vnto God that is the fruite of the lips which confesse his Name Reason 1 The Reasons remaine to bee considered First we must giue him the praise of his works because it is the will and pleasure of GOD who is so good vnto vs to require it of vs who can giue him nothing else Psal 118 1. For what are we able to require and returne to the Lord for his great mercies Can we deserue them at his hands or glory of any our own merits Without him we can do nothing If then wee can render nothing but this let vs not deny him this duty of praise It is the will of God we should not kill or steale nor commit idolatry or adultery such like few but make conscience of these sinnes because we see the will of God restraining vs and condemning them So it is the will of God we should beware of vnthankfulnesse and open our mouthes in setting foorth his praises for his goodnesse vnto men This reason the Apostle vseth 1 Thess 5 17 18. Psalm 81 4. Pray continually in all things giue thanks for this is the will of God in Christ Iesus toward you
the Patriarkes Prophets Prophetesses and other holy men and women in the old new Testament See the examples of Moses singing the praises of God after their deliuerance out of Egypt after the ouerthrow of Pharaoh and after their passage ouer the red sea he footed it not in a low but in a lofty stile praising God in verses not in prose Exod. 15 1. for the greater efficacy of the matter and the better expressing of their affections The like we might say of his sweet song sung not long before his death Deut. 31 19 22. 32 1 2 c. Cygnea cantio which he taught the children of Israel Iudges 5 1. thus did Deborah and Barak And thus did Dauid make an Epitaph in verse vpon the death of Saul and Ionathan after they were slaine by the Philistims not penned after the plaine and vulgar manner but with many rhetoricall flourishes of Tropes and figures according to the nature of the verse and the substance of the matter Reason 1 The Reasons hereof are easie to be conceyued to auouch the lawfulnesse praise-worthinesse of this Art For first euery Art and knowledge is of God Euery good giuing and euery perfect gift saith the Apostle Iames is from aboue and commeth downe from the Father of Lights Euery Mechanical trade and handy-craft is the gift of God there is no excelling in any of them but by his special gift who is the God of knowledge which maketh a difference not onely between man beast but betweene man and man Such as found out curious workes in Gold Siluer Brasse in grauing of stones in caruing of wood in making any Needle-worke about the Tabernacle Were filled with the spirit of God in wisedome Exod. 31.3 35 30. in knowledge and vnderstanding As it is God that frameth the hand to such inuentions so it is he that guideth the pen giueth the tongue of the learned to speake or write after an excellent manner The Heathen men were wont to say That Poets were inspired of God to go beyond the reach of the vulgar sort So then this gift being more then ordinary must needs in a peculiar and speciall sort be from God Reason 2 Secondly sundry parts and bookes of holy Scripture are penned poetically and those of excellent worthy note albeit we know not the kinds and measures of them howsoeuer sundry haue laboured to finde out the seueral numbers and natures of them inasmuch as euery Language hath his peculiar frame fashion yet not onely some certaine parts and parcels but sundry whole bookes as hath bin said were Poetically penned and in that respect may be fitly called Poeticall Bookes Of this kinde and nature are the booke of Iob the Psalmes of Dauid the Prouerbes of Salomon the booke of the Preacher and the Song of songs all which seeme to be contained comprehended by our Sauiour Christ vnder the title of the Psalmes when he diuideth the whole Scripture into the Law the Prophets and the Psalms as Luke 24 14. Besides when any thing of greatest note worthy of greatest remembrance and commendation was to bee set downe in the Scriptures the Prophets did choose to speake in this artificial composition of words sentences to giue a greater grace and adde greater glory vnto the same as appeareth in sundry places of the Law and Prophets Vse 1 The vses of this truth direct vs to sundry profitable meditations and weighty considerations For first it teacheth vs in part the maiesty and authority of the Scriptures They are not certain rugged and ragged writings to be contemned for their rudenesse and simplicity and to be condemned for their basenesse and homelinesse as the Atheists and others that boast and brag of their fine wits are not ashamed to giue out but Bookes full of holy excellency and wonderfull statelinesse not only working grace in the hearts of the hearers but carrying a grace to the eares of the hearers Bookes filled with true eloquence and more able to perswade then all the enticing words of humane wisedome Therefore the Lord to deliuer his word from disgrace reproach doth sometimes flye aloft with a maiesticall grauity and stately port able to astonish the outward senses sufficient to draw the whole man into admiration and thereby sheweth what he could doe in the rest of the holy Scriptures if it had pleased him Let a man reade with singlenesse of heart and with the eye of iudgement the 104. Psalme 1 2 3 4 5. verses describing the Maiestie of God or Ecclesiastes 12. verses 1 2 3 4 5 c. describing the approaching of olde age or the first chap. of Esay vers 1 2 3 4 5 c. describing the vnthankfulnesse of the people and hauing diligently read and aduisedly perused them let him tell me whether hee do not despise in comparison of them not onely the descriptions of Homer and Virgil but the Orations of Tully and Demosthenes as froth and scum hauing onely the empty shadow of the true and right eloquence So the Apostle Paul beeing charged to bee rude in speaking doth not confesse any want in his stile or craue pardon for any fault but doth iustify his maner of writing purposely auoideth the wisedom of mans eloquence He opposeth his plainnesse to the set and curious speech of the false Apostles who came in gay appearance and hunted after fine phrases and shew of words as if they had had all the strength of truth that might be on their side yet notwithstanding in this plaine style the Apostle sheweth himselfe most mightie and most eloquent garnishing his words and adorning his sentences with all the figures that Art can affoord so farre as serued to moue affections and to touch the conscience For the power of the Scriptures inspired by God stādeth in the inward force and vertue working vpon the soule piercing the heart casting downe the imaginations that lift vppe themselues against the truth conuerting the whole man and entering through to the diuiding of the soule and spirit of the ioynts marrow Heb. 4 12. yea discerning the thoughts and intents of the heart The Apostles of Christ subdued the whole world not with fire and sword not with carnall and bodily weapons but by the plaine preaching of Christ crucified as Paul himselfe confesseth 1 Cor. 2 2. He regarded to know nothing among them but Christ Iesus and him crucified And in 1 Cor. 2 3 4. I was among you in weaknesse and in feare and in much trouble neither stood my word and my preaching in the enticing speech of mans wisedome but in plaine euidence of the Spirit and of power that your Fayth should not be in the wisedome of men but in the power of God Seeing therefore it hath pleased God to giue vs a taste and to leaue as it were the prints and footsteppes of all learning and Arts in the world insomuch that no forme of reasoning no ornament of speaking
Deuter. 3 11. Onely Og the king of Bashan remained of the remnant of the Gyants whose bed was a bed of Iron is it not at Rabbah among the children of Ammon The length thereof is nine cubits and foure cubits the bredth thereof after the cubit of a man Now the more mighty and monstrous tâ—is Giant was the greater occasion had the Israelites to ascribe the victory to God and to giue him the glory alone And the Prophet singleth out these two enemies by name Deu. 29 7. Psal 135 11. 136 19 20. Sihon the King of the Amorites and Og the king of Bashan aboue all other kings and in the meditation of Gods mercy deliuering them into their hands stirreth vp the people to praise the name of God which sheweth that they were enemies greatly to bee feared and such as brought great terrour vnto the Israelites yet no power can preuaile agâ—inst God There is no counsel nor wisedome nor vnderstanding nor strength against the Lord. Pro. 21 30 31 The horse is prepared against the day of battell but saluation is of the Lord. The land of Bashan was a fertile fruitfull soyle commended in sundry places of the Scripture it was a goodly mountain abounding with ranke and rich pastures yeelding cattle of great bone and bignesse and flourishing with sundry commodities which kindled a desire in the two Tribes and the halfe to haue it giuen them in possession Wherefore Moses commending the bountifulnes of God toward his people Deut. 32 14. sheweth that he gaue them butter of Kine and milke of Sheepe with fat of the Lambes and Rams fed in Bashan And Dauid to expresse the lustinesse and loftinesse the pride and presumption of his enemies resembleth them to the mighty buls of Bashan Psal 22 12. Ezek. 39 â—8 Amos 4 1. Esay 2 13. fed to the full in most fruitfull pastures Moses knowing the goodnesse of the soile the strength of the Cities and the malice of the enemies sendeth out his scouts and espials to search out the situation of the places and the purposes of the persons that inhabited therein and hauing taken Iaazer he marched toward this Bashan whereof we speake The king aduertised of the matter and vnderstanding the drift and designe of the Israelites commeth forth to meete them and to hinder their approach to his Townes and Dominions thinking his safety to consist onely in his weapons forgetting that all mortall things are mutable and the end of warre vncertaine and prouiding more for reuenge then for his owne defence Heereupon Moses before hee made an head against the enemy as it should seeme made a stand to know the will of God whether he should fight with them in the place and whether God would deliuer them into their hands The answer of God sheweth that they were greatly afraid and stoode in neede of comfort wherein consider first the Commandement of GOD Feare not your enemies Secondly the reason rendred to encorage theÌ„ I will deliuer all your enemies into your handes which is amplified by a like example and by the former experience which they had of the mercy of God in the destruction of Sihon king of the Amorites After this comfort and raising vp of their hearts that began to shrinke they ioyned battel they fought with the king of Bashan they ouercame their enemies and put them all men women and children to the sword and possessed his Land as hee did the Land of the Amorites Thus God gaue them a ioyfull victory who had before determined the destruction of Og euen while the gyant thought nothing of the hand of God against him and who is it that knoweth what God intendeth against him in heauen while he offendeth him and sinneth against him on the earth The Lord that sitteth in Heauen seeeth the wickednesse of mans heart abiding on Earth Verse 33. And they turned and went vp the way toward Bashan and Og the King of Bashan came out against them c. We see here another iudgement of God vpon another enemy of the Church and the mercie of God in his ouerthrow after the destruction of the former enemie God could haue brought them together and bound them in one bundle to bee cast into the fire but they are destroyed one after another some in the dayes of Moses others are reserued for Ioshua who succeeded Moses in the gouernment of the people Wee learne heereby Doctrine The eneâ—â—â— of the châ—â—â—â— are not consumed at 〈◊〉 That the enemies of God and his Church are not consumed in a moment but wasted and consumed in the prouidence of GOD by little and little True it is God is able to raine downe fire and brimstone snares and stormie Tempests vppon them hee is able to bring them vnto nothing at once with the breath of his mouth when once the Coales of his wrath and indignation are kindled but it is his pleasure to wast and consume them one after another now one and then another that sinne against him This Moses declareth vnto the people of Israel Deut. 7 21 22 23. Esay 9 22. The Prophet Amos setteth downe the dealing of God in the destruction of his enemies chap. 9 10 11. So that God brought not all his iudgements vpon them at once nor discharged the whole volley of shot against them together but one punishment came in the necke of another the first was ouertaken of the second and the second of the third The like may be said of the plagues which God brought vpon Pharaoh and the rest of the Egyptians he did not draw out his arrowes and empty his Quiuer at once but wasted the Land consumed the fruites smote the cattel and destroyed the inhabitants one after another some were destroied with haile â—â—l 9 and â—12 14 some were slaine by the destroyer others were drowned in the red Sea these came not altogether but as a softly fire consumed them or as a lingring disease pined them away by little and little vntil they came to vtter ruine The Reasons remaine to be considered First Reason 1 God will not roote them out at once to the end that by them he may try the faith exercise the patience of his seruants There are none that haue receiued to beleeue but God will haue theÌ„ proued to declare to themselues and manifest to others what is in their hearts No maruell if others bee oftentimes deceiued in vs and are ignorant of the secrets of our soules seeing wee our selues know not thoroughly our selues vntill we haue ended and endured triall For such we are indeed as we are in the time of tentation Therfore Salomon teacheth in the Prouerbs chap. 24.10 If thou be faint in the day of aduersity thy strength is small Wherefore it is necessary that so long as we liue in this world we should be kept in a continuall exercise of faith of prayer of repentance and of obedience as the Lord speaketh euidently in the booke of Iudges chap.
should bee also in all Ministers of the Gospel though the power of man rise vp against them they must depend vpon him that is highest in power This christian courage appeareth to haue beene in the Apostles Acts 4.2.29 when they were persecuted imprisoned for preaching in Iesus Name the resurrection from the dead considering the multitude of enemies the assembling of the Rulers the corruption of Pilate the malice of Herod the cruelty of the Pharisies the rage of the Gentiles the tumult of the people they praied saying Now O Lord behold their threatnings and grant vnto thy seruants with all boldnesse to speake thy word And this generally should bee practised of all the godly that haue in mercy receiued to beleeue they must go forward in their holy faith and obedience and arme themselues against the tentation and feare of restraining their liberty of losing their goods of laying downe their life and when men persecute vs for imbracing the faith and professing of godlines we must remember Gods care ouer his seruants and his speciall prouidence ouer them that feare him with the most blessed end that shall certainly follow 2 cor 4 17 18 to wit the kingdome of heauen and an exceeding waight of glory Lastly seeing the godly must lay downe all Vse 3 feare which the wicked seeke to cast vppon them for righteousnesse sake let vs labor truly to feare God For if we may not stand in feare of men let vs know whom we ought to feare and reuerence euen the Maiesty of God fearing to offend him as a good childe feareth his Parents as the Prophet teacheth A sonne honoureth his father and a seruant his master If I be a Father where is mine honour If I be a Master where is my feare saith the Lord of hostes Mal. 1 3. This feare is the beginning of wisedome as the wise man sheweth Prou. 1 7 for this feare the holy man Iob is exceedingly commended in the Scriptures this feare should be stronger in vs to keep vs from sinne in respect of God then in respect of meÌ„ This is the vse directly made by the Prophet Esay chap. 8 11 12. Say yee not a confederacy to all them to whom this people saith a confederacy neither feare ye their feare nor be afraid of them Sanctifie the Lord of hostes and let him bee your feare and let him be your dread Where we see that hauing remoued from them the false feare of men he planteth in them the true feare of God hauing shewed where it should not be he teacheth where it should be hauing declared what feare is euill he toucheth the remedy The ready way to take from vs the feare of men dangers that may fall vpon vs from men is the feare of God For whosoeuer feareth God aright How the feâ—â— of God â—â—ueth away thâ—â— feaâ—e of mâ—â— he will not prouoke him to wrath for feare or loue of any creature knowing that God is stronger and mightier then al and assuring himselfe that if God be offended no creature is able to secure him and safegard him from danger of iudgement Againe whosoeuer hath God his friend shall not need to feare man to be his enemy If then we seeke to feare God with all our heart aboue all things we shall be free from the immoderate and excessiue feare of the mightiest enemies But if we doe not feare to offend him we shall bee constraind alwayes to tremble at the least occasion and to feare the wicked the diuels death hell and damnation Euery storme of troubles shall be able to ouerturne vs. Let not our hearts therefore be troubled let vs rest in God and beleeue in him Let no danger driue vs to deny hâ—m Mat. 10.33 lest we be denyed of him in his kingdome And let vs consider the heauy punishment determined and reserued for all distrustfull and fearefull men which shall feare man more then God and so make ship-wrack of faith and a good conscience they shall be punished with vnbeleeuers with the abhominable with murtherers and whoremongers Reuel 21 8. with idolaters and lyars in the Lake which burneth with fire and brimstone CHAP. XXII 1 AFter the children of Israel departed and pitched in the plaine of Moab on the other side of Iordan from Ierico 2 Now Balak the sonne of Zippor saw all that Israel had done to the Amorites 3 And the Moabites were sore afraid of the people because they were many Moab fretted against the children of Israel 4 Therefore Moab said vnto the Elders of Midian Now shall this multitude licke vp all that are round about vs as an Oxe licketh vp the grasse of the field and Balak the son of Zippor was King c. 5 He sent messengers therefore vnto Balaam the sonne of Beor to Pithor which is bâ— the Riuer of the Land of the children of his folke to call him saying Behold there is a people come out of Egipt which couer the face of the earth and lie ouer against me 6 Come now therefore I pray thee and curse this people for they are stronger then I so it may be that I shall be able to smite them to driue them out of the Land for I know that he whom thou blessest is blessed and he whom thou cursest shall be cursed 7 And the Elders of Moab and the Elders of Midian departed hauing the reward of the soothsaying in their hand and they came vnto Balaam and told him the words of Balak 8 Who answered them Tarry here this night and I will giue you an answer as the Lord shall say vnto me so the Princes of Moab abode with Balaam 9 Then God came vnto Balaam and saide What men are these with thee 10 And Balaam saide vnto God Balak the sonne of Zippor King of Moab hath sent vnto mee saying 11 Behold there is a people come out of Egipt and couereth the face of the Earth come now curse them for my sake so it may be that I shall be able to ouercome them in battaile and to driue them out 12 And God said vnto Balaam Goe not thou with theÌ„ neither curse the people for they are blessed 13 And Balaam arose vp in the morning and said vnto the Princes of Balak Returne vnto your Land for the Lord hath refused to giue me leaue to goe with you 14 So the Princes of Moab rose vp and went vnto Balak and said Balaam hath refused to come HItherto we haue seene the prosperous and happy successe which the Israelites had against three mighty enemies and the threefold triumph ouer them But here ariseth a new enemy with a new deuice or rather a knotte and band of many enemies to stoppe their passage to lessen their multitude and to weaken their strength Moses therefore first declareth what lets and impediments they had as blockes lying in their way and what stopping of their quiet and peaceable proceeding Thus they meet with many stayes and encounter
him and asketh him what the men were that came to him not that God was ignorant and needed to be taught or in structed what those persons were but to draw from him a voluntary confession of the matter which being truely opened and declared God forbiddeth him to go to the Moabites because they had a mischieuous purpose and to curse the Israelites because they were a blessed people WheÌ„ he perceiued to his great griefe that God had concluded and determined to continue his mercy and blessings vpon his people which no deuice of man could diminish no works of the diuell could abolish the morning being come he returned an answer to the messengers and sent them backe without their long-hoped desire excusing himselfe that he could not goe with them as himselfe desired and as they had deserued at his hands and hauing his minde wholly fixed on his reward he saith Ioseph 〈◊〉 lib. 4 cap 6. Returne backe to your Lord as for me I desired nothing more then to accompany you but the Lord hath stopped and restrained my purpose and will not suffer me to go with you or to helpe you Wherein obserue how this couetous hyreling false Prophet being willing to vndertake the worke because of the wages and to promise his best helpe that he might finger the hyre behaueth himselfe fraudently and vnfaithfully as hyrelings do mincing the matter and reuealing one part but concealing another part of the reuelation giuen him of God For whereas God had said Thou shalt not goe thou shalt not curse the people because they are a blessed people denying vnto him as well his purpose of going as his promise of cursing he declareth the former but dissembleth the latter he sheweth to the Princes and Gouernors that GOD restrained him from going but hideth this that the same GOD had forbidden him to curse the people together with the reason of it That they are blessed lest the messengers should be offended and his expected hyre denyed deteyned This is the summe and substance of this diuision But before we enter into the handling of the Doctrines offered heerein to our considerations to the end we may cleerely see into the meaning of the whole history it shall not be amisse for vs to answer certaine doubts and difficulties that arise as well from the purpose of Balak as from the person of Balaam Some of reuerent account in the Church Caluin 〈◊〉 in 4 â—ib 〈◊〉 interpret this history otherwise then can stand with the circumstances of the Text and the proportion of faith in other Scriptures For they suppose that Balak sought helpe of the true God reuerenced his Prophet and had the seed of religion remaining in his heart If this were so why doth he not himselfe fly to God by prayer And why doth he not stirre vp his people to prayer Why do they not all as one man ioyne in supplications and intercessions to be helped of God Why did he require Balaam to come with cursings and bannings against Israel if there were any sparke of true piety left in his heart Againe it is imagined that Balaam was a Prophet of God and endued with the spirit of Prophesie to whom GOD vsed oftentimes and ordinarily to appeare so do make him as it were a meane betweene the true Prophets and the false Prophets therby God making himselfe knowne among the Infidels and neuer leauing himselfe without witnesse Such were the Sybils thought to be liuing among the Gentiles and giuing testimony to the truth of God But we know no such meane betweene true and false Prophets â—â—swer For whosoeuer is not a true Prophet is a false Prophet and whosoeuer is a false Prophet cannot be a true Prophet of God He that is of God is a true Prophet he that is of the diuell is a false Prophet Neither doth the deliuery and vtterance of some truth make a true Prophet for then the diuell should be a true Prophet who sometime speaketh the trueth albeit to a sinister end For he confessed the Messiah to be the Sonne of God â—arke 1 24. thereby to darken the Doctrine of Christ and to discredite the power of the Gospel raising a suspition that he hath some familiarity friendship with Christ by drawing men to doubt of the truth of our redemption inasmuch as the diuell is a lyar from the beginning 〈◊〉 8 44. the father of lying And touching the Sybils they carry not any certaine credit and authority being all or the most part forged foysted in 〈◊〉 13 2 to win credite to the word of God which needeth not the lyes of any to vphold the truth and authority thereof For they are brought in speaking more clearely and euidently more plainly and particularly of Christ and his kingdome then any of the Patriarkes or Prophets then Moses or any that liued after him Esay is worthily accounted to bee an Euangelicall Prophet prophesying distinctly and determinately of the passion sufferings of Christ yet it is as nothing in comparison of that the Sybils expresse 〈◊〉 Sâ—billine 〈◊〉 â—â—nterâ—â—ffe Iâ—â—a â—saâ—o Ex◠〈…〉 11. touching the name and nature of Christ touching his originall off-spring touching his death and resurrection touching Antichrist and other enemies of the Church Now shall we thinke that God would reueale more to them then to his owne Prophets and the sonnes of the Prophets to such as liued out of the Church more then to all that were brought vp in the Church and sucked the sincere milke of the Scriptures and had the most sureword of the Prophets 〈◊〉 1â— to the which they did take heede as to a light that shineth in a darke place Besides we cannot hold this Balaam for any true Prophet but for a false Prophet 〈…〉 such as Simon the Sorcerer mentioned in the Acts Notwithstanding all the goodly glozes that he maketh to winne himselfe credite and estimation whereof wee shall speake more afterward Furthermore others thinke that Balaam meant his own false gods when he saith Tarry heere this night Obiect and I will giue you an answer as the Lord shall say vnto me And againe Returne into your Land for the Lord hath refused to giue me leaue to goe with you but that he was preuented of his purpose by the true God appearing vnto him But this coniecture is ouerthrowne by the expresse words in this place For the word is Iehouah Answer a name alwayes in Scripture giuen to the true God onely and neuer applyed to any false gods yea the true God was knowne by his name among the Gentiles and by it was discerned distinguished from the Idols of the Nations which indeed are no Gods Now that we may attaine to the true meaning of this Scripture and resolue of the right interpretation thereof I will set downe certaine rules and conclusions which concerne the matter in question which being fully determined and throughly descided the truth will euidently appeare
blindnes as hee did Elymas with crookednes deformity as the woman in the Gospel with foolishnes as hee did Achitophel with want of reason vnderstanding as he did Nebucadnezzar to teach vs to take heed to our selues and our senses lest we abuse them to our destruction Lastly seeing God can blinde the eyes and Vse 3 bind vp the senses when it pleaseth him let vs go forward walk boldly in the duties of our calling let vs not feare any enemies seeing the Lord hath so many wayes to helpe his chosen people to succour them to saue them harmlesse Let vs commit commend our selues to his prouidence who albeit hee suffer vs to fall into many dangers yet hee can smite his enemies with many suddain iudgments He can visit them oftentimes in sundry manners Euery thing serueth to his wll therfore if we serue God let vs be assured he wil make it serue to our benefit They shal not stir a foot or moue any member or lift vp an hand but at his beck and appointment Ieroboam stretched out his hand from the Altar to lay holde on the Prophet but immediatly it dried vp 1. King 1â— and he could not pull it in again vnto him Ananias Sapphira his wife were among the Apostles and seemed to be in perfect health far from death yet suddainly they fell down were caried out Olde Eli whose sons walked not in the steps of their father sate vpon a seat by the way side waiting for the successe of the battel fought against the Philistims A man would haue thought he sate safely and surely at his owne pleasure and no doubt he iudged no lesse himselfe of himselfe but when hee heard that the Arke was taken suddainly hee fell from his seate backward 2 Sam. 4. â— and his neck was broken When Vzziah King of Iudah presumed to burne incense vpon the Altar of incense lift vp his heart to his owne destruction while he waxed wroth against the Priests of the Lord had the incense in his hand to burne it 2. Chroâ—â— 19. suddainly the leprosie arose in his forehead he was compelled to depant out of the Temple We are able to do nothing of our selues as of our selues seeing that in him we liue moue Act. 17 2â— and haue our being Let vs in all our sufferings comfort our selues heerein that the Lord holdeth the wicked in his owne hand turneth their wisdome into foolishnes Absalom rebelled against his father and was assisted by Achitophel Dauids companion and chiefe counseller for the counsell which hee counselled in those dayes was like as one had asked counsell at the oracle of God Dauid prayed vnto God to turne his counsell into foolishnes 2 Sam. 1â— God heard his prayer and confounded the deep wisdome of this great Polititian so that he set his house in order hanged himselfe 1 Cor. 3â— 20 Hee catcheth the wise in their owne craftinesse for the wisdome of this world is foolishnes with God the Lord knoweth that the thoughts of the wise be vain If any therefore seeme to be wise in this world let him bee a foole that hee may be wise All humane wisdome in the vnregenerate is oftentimes turned into extreme folly Iezabel enemy against the Church hated Eliah vnto the death but sending him this word by a messenger The Gods do so to me and more also if I make not thy life like one of theirs whom thou hast slaine by to morrow this time 1 Kings 19 2.3 hereby he had fit occasion and opportunity to flye away and to shift for himselfe receiuing warning and learning wisedome by his enemy Herod a subtle Fox and withall a bloody Lyon and wise in his generation might haue sent one of his Courtiers with the wise men for his greater assurance yet hee sendeth them alone and appointeth not one to goe with them Mat. 2 8. Thus the Lord striketh his enemies with the spirit of giddinesse and turneth all their deuices into sottishnesse he circumuenteth the wise in their owne pollicies and the counsell of the wicked is made foolish They meete with darknesse in the day time and grope at noone day as in the night but he saueth the poore from the sword from their mouth and from the hand of the violent man so that the poore hath his hope but iniquity shall stoppe her mouth Iob 5 12 13 14 15. Indeed they seeke wayes imagine meanes to destroy the godly but they cannot finde them out they are endued with wisedome iudgement counsell they are very subtle and deceitfull but that which happened to the eyes of the Sodomites falleth vpon their mindes They are smitten with blindnesse and madnesse are smitten with astonying of heart c. Deut. 28 28 29. Verse 34. Then Balaam saide to the Angel of the Lord I haue sinned Heere is offered to our considerations the corrupt conscience of an euill man So soone as the Lord charged him with his sinne by and by his heart smote him and he confessed his offence Heere was no true sanctificatioÌ„ of the conscience which indeed did checke and condemne him for his disobedience and couetousnesse but did not bridle suppresse the inclination of his heart vnto euill neyther could testifie that his transgression was pardoned We learne in this example â—â—â—ine 〈◊〉 are 〈◊〉 â—â—â—traiâ—â—â—â—onâ—â—â—â—innes that euill men are oftentimes compelled to confesse their owne sinnes God wanteth not many wayes and sundry meanes to draw from men a confession of their owne iniquities This wee see in Pharaoh when the hand of God was heauy vpon him and his plagues pressed sore against him he called for Moses and Aaron and said vnto them I haue now sinned the Lord is righteous but I my people are wicked Exod. 9 27. Albeit he could not beleeue to obtaine remission yet he confessed his sinnes to his condemnation The like we see in Saul who persecuted Dauid and sinned against his owne conscience yet when he saw that Dauid had saued his life when some willed and cryed to kill him he saide Thou art more righteous then I for thou hast rendred mee good and I haue rendred thee euill I haue sinned come againe my sonne Dauid for I will do thee no more harme because my soule was precious in thine eies c. 1 Sa. 24 18. and 26 21. So then howsoeuer the vngodly delight in sin and regard not to prouoke God to wrath yet theyr owne mouthes are made witnesses against theÌ„selues and they publish theyr owne shame as with the blast of a Trumpet The Reasons are these First the wrath of Reason 1 God is gone out against them and their owne consciences summon them vnto iudgement to answer for their sins before the high Iudge of heauen and earth so that the more they seeke to couer and smother them in the ashes of their owne corruptions that the flame of them breake not out the more
of mortification to prepare them to the kingdom of heauen but follow the fruites of the flesh the lusts of their eyes and the pride of life so they shall finde their owne death to bee farre differing from the quiet sleepe of the righteous who see by faith the heauens open for them with Stephen and know that the glorious Angels are their attendants ready to conduct and to direct theyr soules into glory They know that their Redeemer liueth and that they shall see God in their flesh with the same eyes Iob 19 2â— albeit theyr reines be consumed within them for the Lord knoweth the way of the righteous As for the wicked it shall not bee so with them Psalme 73.19 20. They shall sodainly bee destroyed and horribly consumed as a dreame when one awaketh O Lord when thou raisest vs vppe thou shalt make their image despised Their death is full of feare and horror â— things â—fying thâ—â— of the 〈◊〉 man they see three fearefull obiects represented before their eyes dismaying all theyr senses and affrighting all the powers of their soules so soone as they apprehend them thorough all which dying without repentance they must passe without redemption or deliuerance to wit death iudgement and hell the one following the heeles of another They shal know the pangs of death they shall appeare at the day of Iudgement they shall feele the torments of hell and fire vnquenchable When they haue runne out theyr miserable and wretched race they shall sodainely be attached and arrested by death death shall call and cry out for iudgement and iudgement shall take them and throw them into hell and perpetuall perdition If a man in this life that hath liued wantonly bene clad gorgeously and fared deliciously euery day should see these three fearefull spectacles the sword to smite him the plague to touch him and famine to consume him it were able to astonish him and bring him to despayre But all these are nothing in comparison of the former for as it is appointed vnto them once to dye Heb. 9 27. which is the entrance into the next plague so after death commeth iudgement which shall be according to theyr works wheÌ„ theyr most secret thoughts shall be written in theyr foreheads and grauen as with a pen of Iron to remayne in remembrance for euer and after iudgement commeth hell fire then shame and contempt shall bee powred vpon them then vtter desperation shall seize vpon them then an eternall separation from the comfortable presence of God shall ouertake them fall vpon them and they shall haue perpetuall fellowship with the diuell and his angels This is it which maketh the vngodly so loth to heare of death and so willing to wish in word to dye the death of the righteous They would liue like themselues but would dye like the faithfull But we cannot seuer and diuorce the life and the death of the people of God they must alwayes go together and follow one the other necessarily Thus wee see as there is great difference betweene the godly and the vngodly in their life so there shall be a greater difference betweene them after this life For albeit all sleepe in the dust of the earth shall awake out of their sleepe 〈◊〉 12 2. yet the godly shall inherit euerlasting life but the vngodly shall go into euerlasting fire prepared for the diuell and his angels This appeareth vnto vs in the parable of the rich man and Lazarus there was a great difference betweene them while they liued vpon the earth the one abounded in riches was clad in purple and fed with dainty fare Lu. 16 22 23 the other was cloathed in rags couered with sores and abounded in nothing but in penury and misery here was a maine difference between theÌ„ But when they went the way of all flesh and were gathered vnto their Fathers then was the greatest difference of all as if the other were not to be thought vpon For when this poore begger dyed hee was carried by the Angels into Abrahams bosome the rich man also died and was buried and was carried into the torments of hel to whom Abraham said Luk. 16.25 Son Remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented This is that great gulfe and wide space set betweene the godly and the vngodly Vse 3 Lastly it is our duty to stirre vp the giftes of God in vs and to take heed we quench not the graces of the Spirit in vs. The gifts of God giuen vnto vs are as a sparke of fire kindled in our hearts our corruptions are as a water seeking to quench them Wherefore it standeth vs vpon to be careful and diligent in kindling this fire and in blowing these coales that the talents committed vnto vs may bee increased and the Lord receiue at his comming his own with aduantage This the Apostle Paul teacheth Timothy who had bene brought vp in the Scriptures of a childe 2 Tim. 1 6. I put thee in remembrance that thou stirre vp the grace of God which is in thee by the putting on of my hands Christ Iesus compareth in the Gospel the grace of God in the heart to a grain of Mustard seed which is small to see to at the beginning 〈◊〉 â—3 31 â—â— 26. but when it is once planted in the fruitfull ground of a regenerate heart it springeth vp incontinently encreaseth speedily spreadeth mightily and prospereth exceedingly If a man at the first beginning of his conuersion haue some little feeling of his wants some weake and faint desire of faith and some small testimonies of his adoption he must remember to be thankfull for these and seeke to increase them by the vse of the Word Sacraments Prayers Meditations Conference and such like helpes that wee may be alwayes proceeding endeuouring striuing asking seeking and knocking to know the heighth depth bredth of the loue of God 〈…〉 we must alwayes grow vpp◠〈…〉 God Psal 143 6. and desire 〈…〉 be giuen vs to supply our weakn◠〈…〉 must long after him as the thirsty lâ—◠〈…〉 should pant after him as the Hart bray 〈…〉 riuers of waters Psal 42 1. Blessed are 〈…〉 hunger and thirst after righteousnes for tâ—◠〈…〉 be satisfied Math. 5 6. He will giue to him tâ—◠〈◊〉 a thirst to drinke of the Well of the water of 〈◊〉 freely If wee haue this appetite vsing all the meanes which God hath appointed and being carefull to honor him for that which wee haue receyued already I am perswaded that he which hath begun this good worke in vs will perfect and finish the same vnto the day of Iesus Christ And let my last end be like his Here is a liuely testimony of the immortality of the soule For if hee had beleeued that man had ended with death and then there had beene no further reckoning nor account to be made it had beene a vaine and
Israel that hee had done great things for them saying How great things hath the Lord wrought This is the substance of this Prophecy now the conclusion followeth shutting vp the whole with an admiration and commendation of the power and glory of Gods people whose courage and happinesse shal be so great in subduing and subuerting their enemies that as the Lyon resteth not till he hath gotten his prey so they shall not put vp their swords and dwell in peace vntill they haue sheathed them in the bowels of their enemies and seene the destruction of them before their eyes The meaning of the words is not that they should be cruell and rauenous or to stir them to be barbarous and beastly in shedding mans blood and spilling it on the ground as water that cannot he gathered vp againe but to declare and assure that their harts were valiant and victorious so that they should be able to withstand all that did stand against them This was performed and accomplished in Ioshua and Dauid Psal 60 10. 2 Sam. â— 2 â— who fought the battels of the Lord and trod downe their enemies Iosh 23.10 One man of them did chase a thousand for the Lord their God fought for them as he had promised them but especially it was verified in Christ Reu. 5.5 who as the Lyon of the Tribe of Iuda rose from the dead led captiuity captiue and hath put all things in subiection vnder his feete Verse 18. He vttered his parable and said Rise vp Balak and heare hearken vnto me thou sonne of Zippor This is the entrance of the Prophecy wherein he mooueth Balak to attention by three words rise hearken heare And when hee chargeth and commandeth him in the Name of GOD to rise vp he requireth of him to giue eare with meeknesse and reuerence This wee see in the booke of Iudges when Ehud appointed to bee a deliuerer of the people saide to Eglon King of the Moabites I haue a message vnto thee from God Iudg. 3 2â— then he arose out of his throne So when Samuel was to annoint Saul King ouer Israel to be gouernour ouer Gods inheritance he saide vnto him Bid thy seruant goe before vs but stand thou still now that I may shew thee the word of God that thou maist heare it with reuerence 1 Sam. 9 27. To the same purpose it is noted 2 Kings 23 2 Chro. 34 that when the Law of God was read Iosiah stood by the Pillar and made a couenant before the Lord. The like wee see in the booke of Nehemiah when Ezra the Scribe read the Scriptures to the people and gaue the interpretation of them All the people stood vp in token of their reuerence and attention Neh. 8.5 So in this place Balaam requireth Balak to rise and stand vp when he was to speake vnto him in the Name of the Lord as if he should say Albeit thou be a King and sittest in the throne yet I come vnto thee from the King of Kings thou rulest ouer thy subiects but thou must bee content to suffer God to rule ouer thee thou requirest silence and subiection to thy selfe but thou must hold thy peace hearken with all reuerence respect when he speaketh From Doctrine hence we learne All reuereâ—â— and attenâ—â— is due to tâ—â— Word Sâ—craments whatsoeuâ—â— the speakâ— be that the Word of God is alwaies to be heard with great reuerence wonderful attention Whensoeuer wee come to the exercises of Religion we must come with humility and humblenesse of mind albeit they be deliuered and brought vnto vnto vs by wicked vngodly men The truth of this doctrine is confirmed vnto vs by diuers precepts proued by many promises and sanctified by sundry examples out of the Word of God Touching precepts when Moses exhorted the people without adding or diminishing to obserue the Law he saith Deut. 4 1 34 12.13 Now therefore hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and possesse the land And afterward Gather the people together men women and children and the stranger that is within thy gates that ye may heare that ye may learne and feare the Lord your God and keepe obserue all the words of this Law and that your children which haue not knowne it may heare it and learne to feare the Lord your God This Salomon teacheth Eccl. 4.17 Take heede to thy foot when thou entrest into the house of God and be more neere to heare then to giue the sacrifice of fooles for they know not that they doe euill Hereunto accordeth the saying of our Sauiour so often vrged Mat. 13 9. Reuel 2 17 9 and 3 6. He that hath eares to heare let him heare Touching the promises made to such as come with such an affection we may reade in the Prophet Esay chap. 66 2 5. To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my words And againe Heare ye the word of the Lord all ye that tremble at my word Lastly touching the examples of the faithfull that haue gone before vs in the performance and practice of this duty wee haue a cloud of witnesses recorded vnto vs. The Israelites after their returne from captiuity are commended Neh. 8 2 3. that when Ezra the Priest brought the Law before the congregation both of men and women read therein from the morning vntil the mid-day the eares of all the people hearkned vnto the booke of the Law So when Samaria was called conuerted to the faith of Christ by the preaching of Philip Acts 8 5 6 10 11 it is said that the people gaue heed with one accord to those things which he spake hearing and seeing the miracles which he did as before they had giuen heed from the least to the greatest to the enchantments of Simon the sorcerer And in the sixteenth Chapter ver 14. the Spirit testifieth that Lydia heard the Apostles diligently whose heart the Lord opened that shee attended vnto the things which Paul spake The Apostle Peter writing to the dispersed Iewes testifieth this 2. Pet. 1.19 We haue a sure word of the Prophets to the which ye do well that ye take heed as vnto a light that shineth in a dark place vntill the day dawn the daystar arise in your harts All these precepts commanding promises assuring and examples confirming this doctrin do teach that it is our duty to stirre vp our attention and to be forward to learne Gods wil with all reuerence and readinesse when it is reuealed and deliuered vnto vs. Reason 1 The reasons heereof are plaine and euident For first it is God that speaketh vnto vs so often as his word is preached among vs. He is a most mighty and terrible GOD whom wee worship and in whose presence we stand hauing all power and Maiesty in him who is euen a consuming and deuouring fire
but they haue the wil of God reuealed and the Lord speaking vnto them in his word This word they must teach nothing but this word and all that is reuealed for our saluation in this word A witnes that is broght in to giue euidence betweene man and man in any hard matter that riseth in iudgement betweene blood and blood Cicer. Epist famil lib. 5. betweene Plea Plea is sworne to speake the truth and all the truth and nothing but the truth So should it be with all Pastors and Teachers which are as the Lords witnesses they must deale fully and faithfully they must boldly speake that which God in his word hath reuealed publish vnto his people all that which he hath deliuered vnto them This is it which the Lord spake to Ieremy hanging backe when God called him excusing wheÌ„ God separated him refusing when God had chosen him Say not I am a childe for thou shalt goe to all that I shall send thee and whatsoeuer I command thee shalt thou speake Ier. 1 7. 1 Kings 22 14. Likewise when our Sauiour sent out his Apostles into the world he charged them with this as a part of their commission Teach them to obserue all things whatsoeuer I haue commanded you Math. 28 20. And the Apostle speaking of the Supper of the Lord saith I receiued of the Lord that which I also haue deliuered vnto you 1 Cor. 11 23. And afterward confirming the faith in the Corinthians in the article of the resurrection hee saith First of all I deliuered vnto you that which I receiued how that Christ died for our sinnes and rose againe according to the Scriptures 1 Cor. 15 3. Thus doth the Apostle clear himselfe being falsely charged by the Iewes I obtained helpe of God and continue vnto this day witnessing vnto small and great saying none other things then those which the Prophets and Moses did say should come Acts 26 22. Yea this was the vsuall manner of all the Prophets preaching vnto the people to come vnto them in the Name of God Heare ye the word of the Lord Thus saith the Lord. Reason 1 The Reasons for confirmation heereof follow to be marked of vs. First this appeareth from the sundry titles as names of their Office that are giueÌ„ vnto them in the Scriptures to put them in minde of the duties of their callings They are called Workemen because they should do the Lords businesse 2 Tim. 2 15. and finish the worke whereunto hee hath called and ordayned them They are called Builders because they should build vpon the foundatâ—â—n Psal 118 â— The foundation is precious euen Iesus Christ who is pure and perfect gold and they must build vpon it gold siluer and precious stones not hay not stubble not timber lest they suffer losse when the fiery triall shall come Thus the Apostle speaketh 1 Cor. 3 12. According to the grace of God giuen to me as a skilfull Master-builder I haue laide the foundation and another buildeth thereon but let euery one take heed how he buildeth vpon it Sometimes they are called Pastors Shepheards Eph. 4 11. Ier. 3 15. because they shold make the Sheepe of Christ to rest in greene pasture and leade them by the still waters Sometimes they are called Messengers because they are Mal 2 7. 2 Cor. 5 20 or should be Gods mouth and messengers vnto the people and in stead of God himselfe to them Should not the Embassadour deliuer the message and al the message of his Lord and Master Dare hee chop and change dare he adde or alter dare he inuent deuise any thing of his owne No he will not depart or decline from his commission but faithfully dischargeth the trust reposed in him The Ministers are the messengers of God and Embassadours of Christ and therefore it is required of them that they be found faithfull in the execution of their office Hence it is that the Prophet saith The Priests lips should preserue knowledge and they should seeke the Law at his mouth for he is the Messenger of the Lord of Hosts So the Apostle speaketh Now then wee are Embassadours for Christ as though God did beseech you through vs we pray you in Christs stead that ye be reconciled to God All which Titles do tye vp the Minister of God to deliuer onely the message of God and do not leaue him at liberty to teach what he list Secondly to the end the faith of the hearers Reason 2 may be certaine stayed vpon the power of God not vpon the wisedom of men which is but a broken Reede a weake Pillar and a rotten foundation to beare them vp This is the reason that the Apostle Paul vseth 1 Cor. 2 after he had shewed that he spake vnto theÌ„ the wisedome of God in a mystery euen the hid wisedome which God had determined before the world vnto our glory hee giueth this reason That your faith should not be in the wisedome of men but in the power of God 1 Cor. 2 5 7. God would not haue his people left in vncertainties nor fed with chaffe nor carried about with euery winde and weather of doctrine but builded vpon a sure Rocke stand vpon a certaine foundation But there is no sound feeding for the soule but by the word which is the power of God to saluation all other foode is as dust and drauery All the fine deuices of the wit deliuered in the perswasible words of mans wisedome that tickle the outward eares and delight carnall men sauoring wholly of the flesh and not of the Spirit are no better then huskes fitter to feed swine then to nourish the sonnes and daughters of God â—o eternall life The word of God is a sharpe two edged sword 〈◊〉 1 16. 〈◊〉 4 1â— the word of man is as a leaden knife or a wooden dagger which may well threaten but cannot strike or if it strike it cannot enter The word of God is a consuming fire Ier. 5 14 and 23 29 like to God the author of it able to enflame mens hearts with a loue of God when it is beleeued the word of maÌ„ is as a painted fire which carrieth a shew but hath no substance or strength eyther to waste the stubble or to refine and purifie siluer or gold The word of God is the Lords Fan to winnow the people Math. 3 12 separating the bastardly brood of Abraham from the true sonnes venting the hypocrites from the beleeuers and scattering with the powerfull blast thereof the reprobates from the elect all other wayes means that are vsed are too weake feeble to work this separation of the chaffe from the wheat And therefore all such as are the Lords Fanners that would publish their doctrine not to please the eare but to open the doore of the conscience must vse no other instrument then this word of God which hath this force and effect Reason 3 Thirdly God will destroy those that doe
those workmen that builded the Arke for others but were drowned themselues Let vs then labour after the especiall comfort consisting in the deliuerie of the whole will of God that though our hearers perish and go vnto destruction yet wee may find peace and comfort to our own harts This was it which the Apostle rested in hee preached Christ not onely as a Sauiour to theÌ„ that beleeue but as a Iudge of them that contemne him he saith We are vnto God the sweete sauour of Christ in them that are saued in them which perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life for we are not as many which make merchandize of the word of God but as of sincerity but as of God in the sight of God speake wee in Christ 2 Cor. 2 15 16 17. Thus doth the Prophet Esay prophesie concerning Christ bringing him in on the one side complaining of the contempt of his preaching and on the other side comforting himselfe that his worke was approued of God I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Esay 49 4. If we be found faithfull we shall be partakers of this comfort blessed shall that seruant be whom his master when he commeth shall finde so doing So then this duty serueth to comfort such as haue taught the word of God not only truely but wholly and onely so that they are able to appeale to the consciences of their hearers to witnesse with their sincerity Thus did the Apostle Paul in many places In the 20. chap. of the Acts vers 18 26 he saith Ye know from the first day that I came into Asia after what manner I haue beene with you wherefore I take you to record this day that I am pure from the blood of all men Where he maketh them witnesses of his diligence in preaching and of the discharge of his duty in his calling and therefore they could not deny it Thus he speaketh in his second Epistle to the Corinthians chap. 3 v. 1 2 The like manner of speaking dealing hath beene vsed by the Prophets and Apostles as appeareth in sundry places yea by Christ Iesus himselfe Samuel cleareth himselfe before the people Behold heere I am beare record of me befere the Lord and before his Annointed 1. Sam. 12 3. So Christ speaketh Which of you can accuse me and rebuke mee of sinne Iohn 8 46. This is a great and singular comfort to all the Ministers that in truth shal be able to auouch to their people this their diligence vprightnesse and to say in the face of the Congregation Ye know that I haue done my duty I take you to record that I haue admonished you I haue blown the Trumpet and taught you the way of saluation This is expedient and necessary for the Minister to vtter of himselfe both in respect of the godly and vngodly of the godly that their soules gained to the faith might cleare him and God haue the glory Of the wicked his aduersaries that they might be left without excuse that their mouthes might be stopped they haue nothing iustly to lay against him But contrariwise when the people haue beene ignorant and without instruction thorough the want of performance of this duty this should bee as great a greefe and anguish of spirit and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ Thirdly this serueth to confute and conuince Vse sundry errors and to correct sundry euill practises and corrupt abuses First it meeteth with many errors and heresies of the church of Rome which maintaineth the sowre leauen of false doctrine and poysons the truth of God with their owne inuentions And seeing the Minister is to set downe but the truth of God we must learne to detest apocryphall additions and their humane traditions both which are a derogation to the sufficiency and perfection of the Scriptures For touching the Apocryphall Bookes which they haue lifted vp into the chayre of estate and giuen them equall power and preheminence with the Canonicall Scriptures they are but base counterfet coyne and no part of the Churches treasure they haue drosse mingled with them are not pure and perfect mettall They were not endited by the Spirit of God nor penned by the Prophets 〈◊〉 3 16. Pet. 1 19. the Lords Secretaries as the Scriptures were which haue God for their author and the holy Prophets for their Penmen Againe they were neuer committed of trust to the Iewes nor receiued of them into the Arke as not onely the fathers but the aduersaries themselues confesse and acknowledge but the ancient Church of the Iewes receiued and approued all the Canonical Booke Rom. 3 2. God did commend them to their care committed them to their custody for this was one chiefe priuiledge of the Iewes that they were credited with the Oracles of God And howsoeuer they shewed their ignorance in false interpretations yet they discouered no vnfaithfulnesse in wilfull corruptions additions alterations or manglings of any Bookes for then they should haue beene charged with this â—â—h 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌ„selues as might be declared and demonstrated by many particulars Seeing therfore these bookes called Apocrypha were neyther penned by the Prophets nor deliuered to the church of the Israelites neither are free from diuers contradictions we conclude that the Church of Rome hath no warrant to equal them with the holy Scriptures make them of like credite and authority with the Scriptures Againe 〈…〉 Ses 4 they offend in teaching humane traditions in making a word vnwritten equall with the word written and holding the Scriptures to be vnperfect maimed lame not containing all things necessary to faith and saluation not fully enabling the Minister to discharge his Calling But the holy Scriptures are perfect absolute and all-sufficient to teach the truth to conuince errors 〈◊〉 3 16 17. to correct vices and to instruct in righteousnesse yea to make the man of God perfect and throughly instructed in euery good worke and are of strength ability and sufficiency to make him wise to saluation Lastly they are accursed that adde any thing that take away any thing froÌ„ that which is written Deut. 4 2. Prou. 30 6. Reuel 22 18. and therefore no such vnwritten verities are to be taught or preached to the people as the matter of our Sermons or the instrument of our faith or the means of our saluation Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel Some in stead of building vpon the foundation of the Prophets and Apostles Christ Iesus
ouer vs as he hath done them For are wee more excellent or better by nature or desert then they No by no meanes Eph. 2 1 3. we are borne dead in sinnes the heires of wrath as well as others This made the Apostle hauing made mention of the mercies of God shewed vnto him that had bene a blasphemer a persecuter and an oppressor to render thankes vnto GOD and to giue him the praise and glory Thou hast herein greater cause to blesse and praise the Name of GOD then for thy creation which onely gaue thee a being vpon the earth whereas this doth ioyne thee to GOD and entitle thee to the kingdome of heauen Verse 4. He hath said which heard the words of God and saw the vision of the Almighty falling into a trance Wee heard before how Balaam was inspired of God to deliuer vnto the Moabites Midianites and Ammonites the will of God Now here is offered to our considerations the meanes and manner that God vsed in giuing vnto him his diuine inspiration and that is by a vision or trance We heard before what a trance is to wit an extraordinary worke of the spirit vpon the whole man casting the body as it were in a deepe sleepe making the minde fit to receiue the things which are reuealed of the Lord. Thus it pleased the Lord to deale with Balaam at this present that his words might be knowne to be diuine not humane Doctrine In formeâ— times Goâ— reuealed dâ—uers thingâ— by visions From hence wee learne that God in former times hath reuealed diuers things vnto men by visions by dreames and otherwayes as seemed good to his heauenly wisedome God hath not vsed one meanes alone but diuers to speake to the world either by Angels or by the cloud or betweene the Cherubims or by Vrim or by dreames or by visions To this purpose there is a rule set downe Numb 12 6. If there be a Prophet of the Lord among you I will be knowne to him by a vision and will speake vnto him by dreame This is further taught in the booke of Iob by the words of Elihu instructing Iob in the maner of Gods dealing with sinners shewing how God admonisheth them in dreames and visions God speaketh once or twice and one seeth it not in dreames and visions of the night when sleepe falleth vpon men and men sleepe vpon their beds Iob. 33 14 15. So when Paul was conuerted by the voyce of Christ the Lord spake to Ananias in a vision to goe vnto him and Paul likewise in a vision saw him comming in vnto him and putting his hands on him that he might receiue his sight Acts 9 10 12. When Peter lodging with one Simon a Tanner waxed hungry and would haue eaten he fel into a trance he saw heauen opened and a certaine vessell came downe vnto him as it had beene a great sheete knit at the foure corners and was let downe to the earth c. Acts 10 10 11. So the Apostle being compelled by the false Apostles to glory of himselfe maketh a rehearsall of the visions and reuelations of the Lord that were offered vnto him 2. Cor. 12 1. Vnto these examples wee might adde sundry others out of the Scriptures as of Iacob of Samuel of Ezekiel Gen. 46 â— of Daniel of Iohn all declaring that GOD vsed to reueale many things by visions to his seruants the Prophets and to others when it pleased him The reasons are First to discouer and Reason manifest his will vnto them sometimes to admonish them sometimes to teach them somtimes to terrifie them and alwayes to declare and reueale his heauenly pleasure vnto them as we heard before out of the booke of Iâ—b Iob 33 15 16. For it hath bene the ordinary maner of God euen from the beginning to warne comfort and declare what hee would haue done or forbid what he would not haue done both in the day time and in the night season partly by visions to such as were waking partly by dreames to such as were asleepe Reason 2 Secondly God would haue the reuelation of his will appeare to be onely his and not of themselues For howsoeuer it pleased the Lord to deale with his seruants and what way soeuer he vsed to signifie his good pleasure in all these cases he imprinted in the mindes and hearts of them to whom hee shewed himselfe certaine notes and euident tokens whereby they might expressely and manifestly know that it was his doing This we noted before to be one of the causes why it pleased the Lord to deale by visions that we should chalenge nothing to our owne selues but ascribe all vnto him Vse 1 Now let vs come to the vses First consider from hence the greatnesse and excellency of Gods hand who hath diuers wayes to reueale his will and to teach his people to call them and gather them vnto himselfe Some meanes he hath to preserue a sinner from falling and some to restore him being fallen He is the head Physician of the world he ministreth the best Physicke and of most sure and certain working He neuer faileth in his cures both because hee knoweth the nature of the disease and the working of the ingredient The woman in the Gospel diseased with an issue of blood twelue yeeres suffered many things of many Physicians and spent all that shee had yet it auailed her nothing but shee became much worse Marke 5 26. But such as seeke to God to heale the diseases of their soules and submit themselues to be his patients doe alwayes receiue from him health and depart from him better then they came Hee vseth partly preseruatiues and partly restoratiues He speaketh by admonitions in dreames and visions And these being ceased hee speaketh by chasticements and corrections he preacheth vnto vs by the Ministers of his word and by all meanes desireth to doe vs good True it is the diuell hath his visions being as it were the ape of God which are so many delusions of men as when hee maketh men beleeue they see that which they see not or perswadeth men strange things of themselues that they are that which indeed they are not 1. Sam 28.14 His drift and purpose in both is to deceiue and seduce But God vseth sundry meanes to draw vs to himselfe to draw vs out of our selues to draw vs to his kingdome He is not as a poore practitioner that hath but one plaster for euery sore or one medicine for euery disease he hath variety of meanes store of prouision for al maladies which serueth to commend vnto vs the goodnesse mercy greatnesse power and wisdome of God to be acknowledged and confessed of euery one of vs. Secondly wee learne that God neuer leaueth Vse 2 them destitute of a teacher that in a reuerent feare of his Name seeke vnto him and call vpon him We see he oftentimes admonisheth and informeth of his will such as are out of the Church and know him
Salomon pointeth out speaking against hatred reuenge The beginning of strife is as one that openeth the waters therefore ere the contention bee medled with leaue off Prou. 17 14 Where he teacheth that as it is dangerous to breake a banke or wall which holdeth in the water in his course lest it ouerflow the fields and meddowes so if there be a little breach begun in the conscience by sinne the floods thereof will so grow and swell that the violence and rage of the streame will quickly and easily enlarge the breach and bring body and soule to sudden destruction Seeing therefore there is such an inundation and flood of sinne when once it getteth ventâ— it behooueth vs to stay the beginnings of sinne when as first it beginneth to sprout out and to spring vp now these weeds will bee more easily pulled vp then when they haue taken deeper root Heb. 12 13. The diseases of the body being taken at the first when they begin to breed and only a spice of them is marked are easily cured and healed whereas the old festered sore is incurable and without remedy Euen so is it in the diseases of the soule if wee nippe them in the head betimes they are with more ease and lesse difficulty suppressed whereas if wee let them haue their full swinge they are hardly bridled and subdued This we see in the example of Lot when he was fallen into drunkennesse there was an easie and quicke passage to fall into incest When Dauid had committed adultery with the wife he had but a steppe to runne into murther to kill the husband The diuell that old serpent if hee can thrust in his head will easily winde in the whole body the way is to quell him quickly and then shall we be sure to be conquerours He seeketh to preuaile ouer vs by degrees If the deuill had moued Peter at the first to curse himselfe to the pit of hell if euer he knew Christ no doubt he would haue loathed the tentation and not haue hearkned to his suggestion But he dealt more subtilly and prepared him vnto it by certaine steppes whereby he brought him at the last to yeeld vnto that which at the first he detested VVhen he goeth about to allure a man vnto the beastly and more then beastly sinne of drunkennesse he will not by and by say to him Drinke till thou be drunken and transforme thy selfe into a beast but wil make him to delight in euil company to leaue the works of his calling and to haunt infamous houses the nurceries of drunkennesse VVhen he would entice a man vnto whoredome and adultery he will not at the first step throw him into the harlots bed but bring him to looke vpon her to like her to lust after her to haue familiarity with her and lastly to commit the sin it self 2. Sam. 11 2 which being first in the diuels intention is the last in the sinners execution VVhen hee went about to bring Cain to murther his brother he did not at the first say vnto him Kill him and make him away but sowed discord and hatred in his heart Gen. 4 5 and this murther of the heart ingendred the murther of the hand 1. Ioh. 3 15. If then we would auoyde the actuall sinne wee must endeauour to cut and pare away all occasions and not giue the enemy roome no not a little But men in these dayes make a sport and iest of sinne not knowing that they play with a serpent nor considering that they dally with a cockatrice They are like to Salomons sluggard described in the Prouerbes Yet a little sleepe a little slumber a little folding of the hands to sleepe Prou. 6 10 and 24 33. So the adulterer sayth a little more vncleannes the drunkard must haue a litle more drinking the couetous person must haue a little more of the world and euery one must wallow as the swine a little longer in his wickednesse the time is not yet come to forsake his wicked wayes the blasphemer that feareth not an oath must continue yet a little longer in his swearing These men like the sluggard must sleepe yet a little while in their sinnes and lye a little thought longer in their lusts but giue the diuell a little hold and he will not in haste let goe grant him an inch and he will take an ell and so long as thou doest not wholly renounce thy sinne but wilt take a little pleasure at it and spend a little more time in it thou art in danger of destruction as Salomon telleth the sluggard 7 And when Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it he rose vp from the mids of the congregation and tooke a speare in his hand 8 And followed the man of Israel into his stewes and thrust them both through the man of Israel Chubbah see Deut. 18 3 the woman in her womb ethen the plague ceased from the children of Israel 9 And there died in that plague foure and twenty thousand 10 Then the Lord spake vnto Moses saying 11 Phinehas the sonne of Eleazar the sonne of Aaron the Priest hath turned mine anger away from the children of Israel while he was zealous for my sake among them therefore I haue not consumed the children of Israel in my iealousie 12 Wherefore say to him Behold I giue vnto him my couenant of peace 13 And he shall haue it his seed after him euen the couenant of the Priests office for euer because he was zealous for his God and hath made an attonement for the children of Israel 14 And the name of the Israelite thus slaine which was killed with the Midianitish woman was Zimri the sonne of Salu Prince of the family of the Simeonites 15 And the name of the Midianitish woman that was slaine was Cosby the daughter of Zur who was head ouer the people of his fathers house in Midian Hitherto Moses hath handled the sinnes of the people bringing down heauy iudgments vpon the heads of the principall authours and committers of them Now he setteth downe the second point which is the reconciliation of God toward his people Who will not keepe his anger for euer Psal 103 9 Wherein we are to obserue two things the execution of Iustice and the approbation thereof by God The execution heere recorded against the euill doers is double the one extraordinary the other ordinary The extraordinary was by the speare of Phinehas whereby Gods wrath was turned away the ordinary was by sentence of the magistrates that were found free from falling into these offences such as were guilty being hanged vp by the expresse commandement of God Touching the first it is noted that Phinehas one of the tribe of Leui and posterity of Aaron arose out of the congregation that wept before the Lord being stirred vp extraordinarily of God he tooke a speare in his hand Chald paraph. kindled with a zeale arising from a chast and pure mind abhorring all
gift he hath receiued Rom. 12 3. Peter when he saw the high Priests seruants to lay hands on Christ drew the sword and cut off the eare of one of the messengers but he is reproued by his Master and commanded to put vp the sword againe into his place Because all being priuate persons without a calling that take the sword Math. 26 51 shall perish with the sword Whosoeuer hath receyued a speciall calling God giueth an assurance of it to his owne heart and leaueth no scruple or doubt in him of his calling so that to aske the question of others whether a man may haue such a calling or not is an euident argument that hee hath not receiued any such calling For albeit we cannot iudge of the callings of others yet may we of our owne know that which no man knoweth beside our selues The Disciples thought amisse of Peter the Apostle for going to Cornelius For when he was come vp to Ierusalem they of the circumcision contended against him because he went in to men vncircumcised and had eaten with them Acts 11 2. vntill they had heard him giue a reason of his doing make an apology for himselfe then they held theyr peace and glorified God And so is it with those that sit in iudgement of other mens callings condemne those things whereof they are ignorant Verse 8. He thrust them both through then the plague ceased frō the children of Israel The sins of this people into which they fell were very greeuous and the iudgements of God that fell vpon them were heauy and answerable to their sinnes Some of them to fill vp the measure of their iniquities to the ful brought their harlots into the host of GOD euen among them that the Lord theyr GOD had chosen to be an holy Nation Deut. 14 2 and a precious people vnto himselfe aboue all the people that are vpon the earth When these were punished and the publike scandal taken away God is pacified the plague is remoued the people are deliuered Doctrine When once sinne is punished God is appeased From hence this Doctrine is offred to our considerations that when sinne is punished God is appeased So soone as euill is taken away the iudgements of GOD are called in VVhen the old world was destroyed by the flood of waters which God sent vpon the earth and all flesh perished in whose nostrils the spirit of life did breathe then GOD entred into a new couenant with the remnant that was left and Noah offering a sacrifice the Lord smelled a sauour of rest and said in his heart I will henceforth curse the ground no more for mans cause neither will I smite any more all things liuing as I haue done Gen. 8 21 22. So long as Achan was vnpunished the hoste of Israel could not prosper but turned their backes before their enemies but when he was found out and stoned to death with stones and burned with fire the Lord turned from his fierce wrath gaue vnto his people the victory Iosh 7 26. When he had plagued the people that caused Aaron to make the calfe that he made whereby they committed foule and grosse idolatry and turned God into the similitude of a bullocke that eateth grasse he was reconciled vn them and well pleased with them Psal 106 19 20. So when Corah Dathan and Abiram were destroyed and God visited their rebellion with a strange visitation his anger continued no longer against them When Miriam had bin shut out of the host 7. daies punished with leprosy the wrath of God was appeased she restored to the hoste againe Nu. 12 15. VVe know how the wrath of God was kindled against Israel against Dauid for numbering the people so that he sent a pestilence among them from the morning euen to the time appointed whereof there died 70000. men then the Lord repented of the euill and said to the Angel that destroyed the people It is sufficient hold now thine hand 2 Sam. 24 16. All these places of Scripture are euident proofes of this Doctrine that so soone as execution is done vpon malefactors the sword of Gods iustice is put vp and his wrath ceaseth Reason 1 And the Reasons heereof are plaine For first what is it that separateth betweene God and his people and causeth a diuorce and diuision betweene him them Is it any thing else then sinne When sinne therefore or the sinner are taken away he hath no more controuersie against them This is it which the Prophet Esay testifieth cha 59 2. Your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare for your hands are defiled with blood and your fingers with iniquity And in the fourth chapter of the Prophet Hosea ver 1 2 conuincing them of swearing and lying of killing and stealing and whoring he declareth That the Lord had a controuersie with the Inhabitants of the Land and would cut off euery one that dwelleth therein If then it be sin that causeth iudgement and sharpeneth the point of the Lords sword against the world against a kingdome against a citty against a family against euery particular person when the cause is remoued the effect shall be restrained and whē the sinner is reformed the wrath of God will be appeased for so soone as we turne vnto him his indignation shall be turned away from vs. Secondly when sinne is punished it bringeth Reason 2 downe a blessing with it For so long as vngodly men lye in their sinnes without punishment and runne on in theyr wickednes to the dishonour of God to the reproach of his Name to the offence and infection of others and to the confusion of theyr owne faces so long the wrath of God is kindled his hand is stretched out still But when they are eyther plagued of God or punished of men he blesseth the places which before hee scourged rewardeth the persons by whom iustice hath beene administred We haue a notable example heereof in the punishing of the Idolatry of the Israelites for worshipping the molten Calfe he willed the Leuites to consecrate theyr hands that day Exod. 32 29 euen euery man vpon his sonne and vpon his brother that there might bee giuen them a blessing The Lord had laide this as a punishment vpon Leui and his posterity To diuide them in Iacob and scatter them in Israel Gen. 49 7 but he turned this curse into a blessing when the Priesthood was translated to this Tribe to teach Iacob his iudgements and Israel his law that no corner of the Land should be without instruction So in this place when Phinehas rose vp executed iudgement vpon the adulterer and the adulteresse the Priesthood was confirmed vnto him and his posterity verse 12 13. If then the execution of iustice bring a blessing from God who is so delighted with it that he will neuer leaue it vnrewarded it must needs testifie
Manna as a light meate he smote them with an exceeding great plague he slew the strongest of them and smote downe the chosen men of Israel so that the name of the place was called The graues of lust beecause there they buried the people that fel a lusting Numb 11.33 When Corah Dathan Abiram rose vp against Moses backed with certaine Captaines famous in the congregation and men of renowne they were swallowed vp of the earth and consumed with fire and on the morrow when the multitude murmured against Moses and Aaron saying Ye haue killed the people of the Lord Numb 16 41 49. hee sent a plague amongst them that quickely wasted consumed fourteene thousand and seuen hundreth besides them that dyed in the conspiracie of Korah When Dauid had sinned in numbering of the people and in glorying in his owne strength 2 Sam. 24 15 the Lord sent a pestilence in Israel and there dyed of the people from Dan to Beersheba seuenty thousand men The Apostle Iude produceth sundry examples to this purpose of the Angels that are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day of the Israelites who albeit they were deliuered out of Egypt yet were afterward destroyed beecause they beleeued not â—â—de 6 5. of those vngodly meÌ„ that turned the grace of God into wantonnesse and are ordained to condemnation The truth heere of shal more fully and wonderfully appeare in the day of iudgement when iustice onely shall bee executed and the Lord shew himselfe to the wicked onely as a terrible Iudge He shall come from heauen with al his mighty Angels with a great shout and with the Trumpet of God To render vengeance vnto them which know not God and which obey not the Gospel of our Lord Iesus Christ which shall bee punished with euerlasting perdition from the presence of the Lord and from the glorie of his power 2 Thess 1 9. Then they shall say vnto the mountaines and rocks fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who can stand Reuel 6 16. And to the end no doubt hereof should remaine Reason 1 in vs let vs consider the reasons The anger of God is as himselfe is infinite and without end so that nothing is able to stand before him This is it which the Prophet Dauid teacheth Psal 90 11. Who knoweth the power of thy wrath or of thine anger according to thy feare As if he should say when thine hand is any way heauy vpon vs no man standeth in awe of thine indignation and fearfull displeasure so much as thou and thine anger ought to be feared of vs. Heereunto accordeth the saying of the Prophet Nah. 1 5 6 The mountaines tremble for him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein who can stand before his wrath or who can abide in the fiercenesse of his wrath his wrath is poured out like fire and the rocks are broken by him If then his wrath be infinite without limitation of time without circumscription of place and without respect of person so that the heauens melt the mountaines are dissolued and the foundations of the earth are discouered it must needs be that when hee is moâ—ued his wrath is very full of rage and reuenge Secondly we must needs hold that plenty Reason 2 of desolation is made in the earth in the wrath of God if we consider the comparisons wherby it is expressed It is compared sometime to the roaring of a Lion which maketh all the beasts of the forrest to tremble It is a fearfull voice it maketh man and beast to stand in feare This the Prophet Amos expresseth The Lyon hath roared who will not bee afraide the Lord GOD hath spoken who can but prophesie Amos 3.4 8. Sometimes it is compared to a violent fire that spreadeth it selfe farre and neere This Moses did teach the people when he willed them to take heede to themselues lest they forgaâ—e the Couenant of the Lord their God and make to themselues any grauen image saying The Lord thy God is a consuming fire and a iealous God Deut. 4 24. 9 3. fire we know is fierce and fearfull wasting and deuouring al things before it so that nothing is able to resist the strength and force thereof VVe say in a common Prouerbe that fire and water are without mercy They are of an vntamed nature euen so is the displeasure of almighty God being prouoked by sinne intollerable vnspeakable vnsearchable without limitation of time of quantity or quality and therefore hee must needes bee armed with great wrath kindled against the vngodly Vse 1 The vses of this doctrine are very many but wee will stand onely vpon the principall First wee may conclude that it is a fearefull thing to fall into the hands of so mighty a God It is extreme madnesse for any man to set himselfe against such a God Who is able to preuaile that hath him his enemy Take heed therefore God will not be mocked Are we stronger then he that wee should fight against him This is the vse which the Apostle maketh in the Epistle to the Hebrewes We know him that hath said Vengeance is mine I will recompence Hebr. 10 30 31 and againe The Lord shall iudge his people It is a fearefull thing to fall into the hands of the liuing GOD. There is no iesting nor dallying with so fearefull and dreadfull a Maiesty who is so great in power glorious in holinesse fearefull in praises terrible in his anger and iust in all his doings Exod 15 11. The heauens and the heauens of heauens together with the earth and all the compasse of the world are not able to beare the least sparke of his displeasure when it is kindled the flame whereof shall burne vp the wicked and shall we play with him in his anger as with a little childe Alas then what shall become of the wretched soules of wicked and damnable men when his wrath shall smoke against them and the whole viole of his fury shall be powred downe vpon them O how miserable shall their anguish and tribulation be and how infinite and vnmeasurable theyr torment which shall be thus plagued condemned and cursed of the Lord what shall become of swearers drunkards whoremongers and such like in the day of the Lords wrath They shall wish that they had neuer bin borne Mat. 26 24 they shall thinke it a benefite if they had beene borne toades And if they could behold at the least in these their dayes but a shadow of the misery that remayneth for them and of the pit of destruction that gapeth for them it were sufficient to swallow them vp in heauinesse and make them euen dissolue themselues into teares and torments as passing all that can be spoken or thought thereof but now
common to all but peculiar to some It commeth not by inheritance but by grace Parents may leaue vnto their children their houses their lands their substance they may conuey vnto them their inheritance but they cannot conuey vnto them the gifts that accompany saluation Wherefore all parents that are faithfull are to intreate and craue of God the continuance of his couenant toward theyr children and to begge from his hands an holy and sanctified seede to his glory and theyr comfort Verse 14 15. The name of the Israelite thus slaine was Zimri the sonne of Salu and the name of the Midianitish woman that was slaine was Cosbi c. Wee heard before in the fixt verse how Moses hath layde open the shamelesse and impudent behauiour of this beastly adulterer who shamed not to bring the Midianitish harlot into the hoast and in the sight of all the congregation of the children of Israel which were grieued to behold such horrible villany neuerthelesse we see in this place that Moses is not content in a generall manner to describe his wickednesse but singleth him out particularly by his name by his father by his tribe Neyther doth he content himselfe to set downe the Midianitish woman by her nation but calleth her by her name and further openeth the name of her father and her fathers house So then Moses hauing shewed who they were that brought the plague of God vpon the people he now descendeth to marke them out by their proper names and of what calling and profession they were Doctrine It is lawfull sometime to reproue by name From hence we learne that it is sometime lawfull and conuenient to reprooue by name speciall people and particular men that offend in the Church and to record them in writing A particular reproofe of particular offenders sometimes standeth with the word of GOD. So did Eliah deale with Ahab and Iezabel he told him that it was hee and his fathers house that troubled Israel This we see practised by the Prophet Esay against Shebna who being a notable fauourer of euill men and a great hinderer of good things is by name threatned to bee carried away with a great captiuity Esay 22 17. Thus doth Ieremy deale with the false Prophets and other obstinate enemies Ier. 28 12. Likewise our Sauiour Christ denounceth many fearefull woes against the Scribes and Pharisies hypocrites Matth. 23 13. which shut vp the kingdome of heauen before men deuoured widows houses vnder a colour of long prayer compassed sea and land to make one of their profession tythed mint and annise and left the waightier matters of the Law as iudgement mercy and fidelity So did Paul withstand Peter to his face because he was to be condemned Gal. 2 11. And when he saw in the Church such as put away faith and a good conscience and made shipwracke of the doctrine of Christ he giueth the Church notice and warning of them saying Of whom is Hymeneus and Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme 1. Tim. 1 20. And in another place hauing to doe with such as cast off the doctrine of godlinesse hee noteth the ring-leaders and principall authors Of this sort is Hymeneus and Philetus which as concerning the truth haue erred from the marke saying that the resurrection is past already and do destroy the faith of certaine 2 Tim. 1 17. In like manner he specifieth Alexander the copper-smith which had done him much harme 2 Tim. 4 14. So the Apostle Iohn warneth the Church of Diotrephes who loued to haue preheminence among them Al which examples of the Prophets of the Apostles of Christ himself do teach that it wil not alwaies be sufficient to reproue the errors and heresies of obstinat sinners but somtimes it is expedient to lay them open by their names and to signifie them to the Church by a particular discouering of them The Reasons of this practise are to be considered Reason 1 First because the Church should haue warning of thē that others might shun them and auoid their company So the Apostle nameth Alexander to prepare Timothy not to trust him It is good to know false bretheren lest they spying our liberty take the greater aduantage against vs. Hence it is that Paul chargeth Timothy to beware of Alexander who had withstood his preaching sore 2 Tim. 4 15. While we are familiarly conuersant with the wicked it will be hard for vs not to bee entangled in their sinnes For how can a man walke among thornes not pricke himselfe or how can a man touch pitch and not be defiled We must flye from such as from a deadly plague We must separate our selues from them lest the like vengeance fal vpon vs also Secondly they must by a speciall note bee made knowne to the Church that they may Reason 2 be degraded and brought to reproch The Apostle vsed this remedy thereby to shutte their mouthes and to stoppe them from speaking euill of almighty GOD and his truth which ought to be precious to vs. This naming of them is to set a marke of infamy vpon thē as if a man were boared in the eare or burned in the hand for a malefactor God will haue them and their wickednesse registred to their perpetual shame in the Church for euer that they should not be of any more credit to infect the good and to draw the weake vnto destruction The vnnaturall sauage dealing of the Amalekites toward their brethren the Israelites is by God expresly commanded to be recorded in a booke to their infamy and confusion The Lord saide vnto Moses Write this for a remembrance in the booke and rehearse it to Ioshua for I will vtterly put out the remembrance of Amalek from vnder heauen Exod. 17 14. So we haue in the Scriptures set forth the vncleannesse of Sodome the hard-heartednesse of Pharaoh the conspiracy of Corah the couetousnesse of Ahab the cruelty of Iezabel the disobedience of Saul the treason of Absolon the treachery of Iudas and other infamous beasts the record of their shame is in perpetuall memory and stinketh vnto this day The like we might say of all bloody persecutors in all ages since Christs time they haue theyr names and facts remembred in the Acts and Monuments of the Church Seeing therefore obstinate enemies must be both shunned shamed in both respects we learne that it is lawfull for the Ministers of God to point out some by name that they may be knowne otherwise the Apostles of Christ would neuer haue done it the Prophets would neuer haue practised it Christ himselfe would neuer haue allowed it Let vs apply this to our selues First it serueth as a bridle to restraine euill men especially all such as bring a publike detriment and hurt to the Church and are the cause of common Vse 1 mischiefes they shall to the shame of theyr persons to the reproch of theyr names to the infamy of their posterities be
diuels Fish in the sea that is all soules in Purgatory Moreouer as this course of interpretation turneth the Scripture into Allegories so it ouerturneth the rules of Interpretation Saint Augustine in his famous bookes of Christian Doctrine handleth at large the manner how to expound the Scripture and what wayes are to be taken to find out the true meaning therof De doct chri lib. 1. 2 3 Hieron in Esai cap. 19 Where he teacheth that seeing the loue of God and of our neighbour is the end of the whole Scripture that must be a false interpretation which doth not build vp in this loue that we must expound the darke places by the plaine the fewer by the greater number that the study of artes knowledge of the toongs is necessary that we must expound Scripture by Scripture that wee must distinguish betweene precepts precepts betweene those that are giuen to all and those that were particularly directed to certaine persons that we must diligently marke all circumstances what goeth before and what followeth after that we must pray vnto him that is the Author of the Scriptures who onely is able to reueale the meaning of his owne word These rules are diligently to be considered of al those that come to expound the Scriptures As for hidden and secret sences we know them not we acknowledge them not we beleeue them not but leaue them to those that seeke an hidden diuinity and a secret religion deuised in their owne braines which will not abide the tryall of the light And thus much touching the true vnderstanding of this diuision and of ouerthrowing the false interpretation thereof now let vs come to the Doctrines that arise out of the same Verse 16. Againe the Lord spake vnto Moses saying c. We heard before the heauy wrath of God that fell vpon the Israelites the heads of thē were hanged the rest of the people were plagued with a sore plague there died in one day foure and twenty thousand But did the Midianites escape the hand of God that were the enticers of them who offered theyr daughters that they should commit fornication with them No they did not escape God giueth Moses charge to draw the sword against them and to destroy them Heere then we are to obserue the order which God obserueth in punishing The Midianites sinned first but the Israelites are first punished The Israelites sinned after the Midianites but the Midianites are punished after them From this course of Gods iudgements Doctrine God doth first chasten his owne people wee learne this Doctrine that God first chasteneth his owne people Howsoeuer he will not suffer the vngodly to escape nor to goe away without punishment but executeth his iust iudgments against them yet he will begin with his owne Church lay the rod vpon them in the first place He could if it had pleased him haue punished these Midianites first as the principal authors of all this mischiefe but he beginneth in iustice with his Church which were drawne to idolatry and adultery by them Thus the Lord dealt with Moses and Aaron when the people murmured through want of water repented of their going out of Egypt and rebelling against God assembling themselues in tumultuous manner against the seruants of GOD that had led them in the wildernesse and carried them in safety as vpon Eagles wings These were the first and chiefe in the offence yet because Moses and Aaron beleeued not the Lord to sanctifie him in the presence of the children of Israel they were first punished and not suffered to bring the congregation into the land which hee had giuen them Num. 20 12. This wee see further confirmed vnto vs in the latter end of the booke of Iob he had indeed offended God and spoken vnaduisedly with his lippes but his three friends had offended much more grossely then he for the wrath of God was kindled against them because they had not spoken of him the thing that is right like his seruant Iob Iob 42 7. Neuerthelesse Iob is rebuked first albeit he were the party that had lesse offended First God findeth fault with Iob and secondly hee findeth fault with his companions The holy history teacheth vs that Iehoshaphat ioyned in affinity with Ahab and went into the battell with him True it is he sinned grieuously in helping the wicked and louing them that hated the Lord for the which he is reproued of the Prophet yet many good things were found in him and he was righteous in respect of Ahab 2. Chron. 19 1 notwithstanding the wrath of the Lord began first to fal vpon him and he had perished in the fight being compassed by his enemies vnlesse hee had cryed vnto the Lord to helpe him who moued them to depart from him 2 Chron. 18.31 This is it which the Prophet Ieremy declareth at large shewing the order of the Lords proceeding in punishing such as sinne against him first he will rayse vp the Caldeans to chastice his Church and then the Caldeans themselues shall not escape I will send and take to me all the families of the North and I will bring them against this Land against the inhabitants therof and this whole land shall bee desolate and an astonishment and these nations shall serue the King of Babel seuenty yeeres when the seuenty yeares are accomplished c. Ier. 25 9 11 12. This is it which the Prophet complaineth of in the Psalme These are the wicked yet prosper they alwayes and encrease in riches Certainely I haue cleansed my heart in vaine washed mine hands in innocency c. Psal 73 12 13. And if we consider eyther the state of the Church generally or the condition of the members of the Church particularly we may in all times and ages see the truth of this doctrine and conclude with the Apostle Peter The time is come that iudgment must begin with the house of God 1. Pet. 4 17. Reason 1 The reasons will further open vnto vs the certainty of this truth and serue to cleare the iustice of God in obseruing this order For first as hee that honoureth the Lord shall bee honoured so they that despise the Lord shall be despised 2. Sam. 2 30. But none more dishonour GOD then his seruants offending against him whose sinnes presse him downe as the sheaues do a cart They open the mouthes of the vngodly to speake euil of God and his trueth If then Gods owne people the lot of his inheritance doe despise him and cause his Name to be blasphemed if they neglect his honour and turne his mercies vnto security and his grace into wantonnesse and so with a proud heart and an high hand set themselues against it can he beare it and wil hee not be reuenged on such a nation as this 1. Sam. 12.14 Rom. 2 24. There can be no greater despite done vnto a man then when his owne children rise against him and offer all villany vnto him So
will teach vs to giue the glory to his name and to lift vp our hearts in thanksgiuing to him Lastly it becommeth vs to ascend as it were Vse 4 by steppes to an higher comparison from the body to the soule and from the meat that perisheth to that which endureth to euerlasting life For seeing wee vnderstand that GOD is thus carefull to feede our bodies it is much more reason that we should seeke at his hands the nourishment of our soules If we haue not this skill and consideration in vs the Fowles of the aire and the beasts of the fielde will bee witnesses against vs to condemne vs. This is the voyce of faith the other the voyce of Nature Nature is wise enough to tell vs when wee want prouision for the body but it must be the office of faith to tell vs when wee want food for the soule Wee are ready to cry out oftentimes What shall we eate or what shall we drinke or wherewith shall we be cloathed Mat. 6. but few feele the wants of their soules though they be like to perish and pine away wherefore our Sauiour teacheth vs Matth. chapter 6. verse 33. First of all to seeke the Kingdome of God and then all other things shall bee ministred vnto vs. 57 And these are they that were numbred of the Leuites after their families of Gershon c. 58 These are the families of the Leuites the family of the Libnites and the family of the Hebronites c. 59 And the name of Amrams wife c. 60 And vnto Aaron was borne Nadab Abihu Eleazar and Ishamar 61 And Nadab and Abihu dyed when they offered strange fire before the Lord. Wee haue here the third and last part of the chapter touching the numbering of the Leuites apart by themselues branched out into three principall families but specially Aaron is insisted vpon to whom the Priesthood was giuen who is described both by his parents and by his posterity and among his posterity Moses againe singleth out the fact of Nadab Abihu who died when they offered strange fire before the Lord. And albeit we haue spoken of this before chap. 3 4. yet being offered again let vs consider better of it For whereas God commanded fire to bee duely and diligently kept alwaies burning vpon the Altar wherewith the sacrifices were to be consumed and must neuer be suffered to go out Leuit. 6 9 12 13. they presumed to offer sacrifice with strange fire and therefore dyed before their father for as well they might haue taken a strange beast as a strange fire the one beeing no lesse forbidden thē the other Wherby we see the euil persons are cut off betimes 1 Chro. 24.1 2 and are not suffered to liue out halfe their dayes This heauenly fire which GOD sent to consume his sacrifices was brought into the Temple built by Salomon and there it continued from one generation to another vntill the destruction of the Temple and the City The 2. booke of Macchab. not Canonical True it is the author of the second book of Macchabees telleth vs a tale that when Nehemias had builded the Temple and the Altar he offered sacrifice with this fire for when tht Fathers were ledde into Persia the Priests that were deuout tooke the fire of the Altar priuily and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men wherefore he sent for the posterity of those Priests that had hid it howbeit they could finde no fire but thicke water which being sprinkled vpon the wood and sacrifice there arose a great fire so that euery man that saw it maruelled 2 Maccha 1 18 19 20 21 22. Wher we see two things are coupled together the building of the Temple and Altar by Nehemiah and the sending of fire from heauen by God these may well bee ioyned the one being as true as the other But it is plaine by the whole Scripture that Nehemiah builded not the Temple if we shal consider the circumstances either of the persons or of the time or of the place For the Altar was builded by Zerubbabel and Ioshua in the reigne of Cyrus so soone as by his proclamation they returned from the captiuity of Babylon to wit the seuenth moneth after Ezra 3. And touching the Temple though the foundation beganne to be laide while Cyrus himselfe yet liued yet it was not ended finished before the sixt yeare of the reigne of Darius Nothus Ezra 6 which was many years after Iohn 2 20. But Nehemiah was then in Babylon and not yet come to Ierusalem forasmuch as hee obtained leaue of the king of Persia to go thither in the 20. year of Artaxerxes Mnemon the successor of this Darius Ezr. 4. 7. Neh. 1 2 by which computation of time it will appeare that the Altar was builded an hundred yeares and more and the Temple finished at the least 30. yeares before the comming of Nehemiah so that the author of this second booke of Macchabees is not a little deceyued in his Chronology and discouereth that he wrote by a meere humane spirit according to his owne confession in the shutting vp of the booke wherein hee craueth pardon for his slips and ouersights 2 Ma. 15 38 3◠we see there was great need he shold do so Now from the former premisses I reason thus This fire discouered to Nehemiah was kindled of God when he had builded the Temple and the Altar But he neuer builded the Temple and the Altar Therefore this fire was neuer kindled of God Againe the author of that booke testifyeth that after Nehemiah had receyued this fire from God the king of Persia built a Temple vnto it but wee may truly affirme hee neuer built any such Temple forasmuch as the Iewes neyther had neyther indeed might haue any other Temple then one and that at Ierusalem before the comming of the Messiah which the Lord had chosen to put his name there It might be that the kings of Persia that king in particular might builde a Temple to fire which they worshipped as God howbeit this is spoken by way of supposition and hath no relation to the fire here spoken off Neyther can this be vnderstood of the Tēple at Ierusalem but must be referred to some other built elswhere if haply any were built at all For it is sayde that after the Temple and Altar were builded and Nehemiah had offered sacrifice this came to the eares of the king of Persia and then hee commanded this supposed Temple to be erected Againe Nehemiah expressing his iourny vp to Ierusalem and comming to the sepulchers of his fathers maketh no mention of the finding of any such fire which no doubt he wold haue done if any such had beene offered vnto them For he reporteth many sundry things done by him in that booke hee mentioneth their offering of sacrifices with great ioy and gladnes chap.
12. how is it then that he omitteth this miracle Doubtlesse if he had receiued so great miraculous a benefit he would not haue forgotten it neither indeede could without note of vnthankfulnesse which was farre from that deuout and religious man Furthermore the setting vp of this miracle of the new-found fire hid in the pit and after discouered by the Priests and kindled by the Lord is the weakning and shaking of a great mystery and foundation of the Christian religion For it is written that the Iewes were stirred vp by the Prophets to proceed cheerefully in building of the Temple because the glory of that latter house should be greater then of the former Hag. 2 9 which prophecy is agreed vpon to be fulfilled in that Christ was borne while the second house stood which he made famous and renowned by his presence by his doctrine by his miracles Luke 2 46 7 8. There also did the Apostles begin the preaching of the Gospel which taking his beginning from Sion and Ierusalem was spread abroad from thence into all the earth Many were the priuiledges and prerogatiues of the Tabernacle framed by Moses and of the first house builded by Salomon they had the fire from heauen the Arke of the Couenant the pillar of the cloud the Vrim and Thummim and the succession of the Prophets but the second house built after their returne from captiuity wanted all these therefore while it stood the Messiah must come being greater then all these that through his presence who was to be the ruler in Israel Mic. 5 2 the glory of the latter house might be greater then the former and so the prophecy should be fulfilled But if this story were true which is broached by the writer of that book the latter Temple should bee more glorious and famous through this miraculous fire then the former For in the former the sacrifices were onely consumed with fire that fire was sent from God and nourished by the continuall ministery and attendance of the Priests but in the latter temple they should haue had not onely the same fire with the other but the fire preserued by a wonderfull miracle that in a contrary element Fire burned â—nto water water into fire yea heere are many miracles heaped together for as that fire was preserued in water so of that thicke water into which it was changed was the fire kindled againe 2 Macab 1 22 and that which is more when the sacrifice was consumed Nehemiah is said to haue commanded the water that was left to be powred on the great stones whereby was kindled a flame which was consumed by the light that shined from the altar verse 31 32. And this is so apparent that the Iewish Rabbines that haue the vayle before their eyes or rather before their harts haue acknowledged the truth herof that the 2 house had not that fire which the former had contrary to the opinion of that writer And yet notwithstanding the euidence of the former reasons and the confession of the Iewes themselues hee sticketh not in the next chapter to alleage the Prophet Ieremy as if he had commanded them that were carried away to take with them the Tabernacle the Arke and the fire as hath beene signified 2 Maccab. 2 1. But to leaue all these assertions deliuered with warrant let vs come to the doctrine offred to our considerations in the destruction of the 2. Doctrine It is a sin to decline from the worship of God sons of Aaron because they offred strange fire to wit that it is a sin impiety which the Lord leaueth not vnpunished for any man in the outward worship of God to decline from the Law of God He appointed to burne euery sacrifice with fire taken from the Altar which was continually kept and nourished for that purpose They altered Gods ordinance and are therefore striken suddenly from heauen so that it is a great sinne for any Church or particular person to swarue from the Law of God in the worship of God as appeareth by many examples testimonies of holy Scripture 1 Sam. 13 12 13 14. 2 Chro. 26 16 17 18. Math. 15 9. Col. 2.20.21 22. The grounds are plaine first because the Reason 1 word of God is the rule of all things that wee are warranted to do and more generally it is the rule of Gods worship so that to decline from this rule to the right hand or to the left must needs be a great sinne which GOD abhorreth Deut. 12 8 13 32. In an art to vary from the rules of the art is a great errour thr carpenter and mason are guided by their line and leuell the Law of GOD is the square and rule of his worship the more closely wee keepe our selues to this rule the more warrantable are our workes if wee decline and depart from it wee wander in errour and the farther we goe from it the more we are out of the way Secondly that starting and swaruing from the Law reprooueth and checketh the wisedome of God who is Wisedome it selfe Pro. 9 1 as if we were able to direct him and knew what belongeth to his worship better then himselfe An artificer in his worke cannot abide to bee checked and controlled by those that know not so well what belongeth vnto it as he doth Iam. 4.12 so the wise GOD the supreme Lawgiuer cannot endure that men should decline from the order which hee hath settled and established in his worship and prescribed vnto them in his Word and therefore he accounteth it a great sinne and impiety in any that attempt the same This reprooueth the Church of Rome Vse 1 which is as a body infected with many diseases and running sores For their whole worship in a maner is an apostacy from God full of dangerous wounds that cannot be cured as wee may see by their worshipping of images prayer in a strange tongue communion vnder one kind and an hundred such like horrible corruptions which are so many prophanations of the worship of God These men set the Law of God at nought and thinke themselues wiser then he and preferre their owne traditions before his commandements and so worship him by the precepts of men Math. 15.6 which is a vaine worship and maketh his Law of none effect Secondly it serueth as a direction to the Vse 2 Church what they receiue to godly Magistrats what they establish by their authority that in the worship of God they alwayes set the law of God before their eies allow nothing but that which is grounded vpoÌ„ the rules of the same that they adde nothing to it take nothing froÌ„ it For this cause the King must write him a coppy of the Law in a booke that it may be euer with him that he may reade in it all the dayes of his life and learne to feare the Lord his God Deu. 17 18 19. This was taught to Ioshua chap 1 8 and
practised by Iosiah 2 Chron. 34 16. If they cleaue to this rule they must continue if they haue declined they must returne cause others to returne and reforme what hath bin amisse This the Pharisies acknowledged when they said to Christ By what authority dost thou these things c. Mar. 11 28 and Ioh. 1 19 they said to him Who art thou what sayst thou for thy selfe If it bee in the Gospel of Christ or in the bookes of the Prophets and Apostles we must willingly receiue it and be guided by it if not we must refuse it otherwise wee bring vpon our selues manifest destruction Vse 3 Lastly it behoueth all priuate persons that liue in a Church wherein true Religion and the pure worship of GOD is established to submit themselues to those things that are agreeable to the word howsoeuer they bee not agreable to their affections For as wee must giue obedience to the Scriptures Bernard whether they speake as we would haue them or whether they speake not as wee would haue them so in a reformed Church where a priuat man doth dwell if any thing be commanded by authority either agreeing or not agreeing to our affections yet if the same bee agreeable to the Word of God we must yeeld obedience vnto it If the Church command any thing declining from the Law of God hee must be peaceable in refusing and patient in suffering The weapons of a Christian remembring that the onely weapons of a Christian are supplication to God and to man Besides we must know thus much that whosoeuer refuseth to obey that which hath beene vniformely established and aduisedly and moderatly concluded by the whole what priuat persons soeuer refuse to obey had need to do it vpon a sure ground that the same which they refuse is against the Law of God lest it fall out with them as with those that Austine speaketh off who gloried that they suffered persecution but it was for their faults not for their vertues so they that withdraw obedience ought to do it with a good conscience and vpon a sure ground otherwise they can haue no comfort in suffering nor looke for reward after suffering There haue alwayes bin some things amisse in the Church and no Church is or euer was so perfect but somewhat may be found in it worthy reformation so that Christ may say to it as he did to the Churches of Asia Habeo aduersus te pauca I haue somewhat against thee The best Churches wil quickly decline as wee see it fell out to those which were founded by the happy hands of the Apostles themselues that were the chiefe workmen master-builders 63 These are they that were numbred by Moses and Eleazar the Priest c. 64 But among these there was not a man of them whom Moses and Aaron the Priest first numbred c. 65 For the Lord had said of them c. The conclusion of the whole chap. followeth in these words wherein the former numbring is illustrated by place where it was by the persons that did number were numbred al amplified by the contrary that among al these there was not so much as any one man left aliue that came in the former account but they were all of them dead perished in the wildernes except Caleb Ioshua Heere is a great blessing set down likewise a great iudgmeÌ„t a blessing in multiplying of them a iudgment in chastifing of them thereby to teach vs that God is faithfull and true both in his promises and also in his threatnings Gen. 15 5. For hee had promised to Abraham that he would multiply his seed exceedingly as the starres of heauen he made this hauock of them Numb 14 35. 1 Cor. 10 5 6. brought this desolation vpon them for their often murmurings mutinies wherefore by his promises let vs be stirred vp to faith obedience by his threatnings be feared terrified from sin Moreouer marke from this fearful example of a generall disobedience or rather conspiracy against God Doctrine A whole mâ—â—titude cannoâ— cleare themselues from iudgment that it is not a whole multitude that can shelter themselues from Gods iudgments when they come vpon them though they bee neuer so many or mighty Though thousands thousand thousands muster together ioyne hand in hand yet they are not able to deliuer theÌ„selues The reasons follow The Lord is iust in all his wayes euen in the works of his iudgments Now iustice giueth Reason 1 equal to them that are equal If then all haue sinned as he is iust in punishing one so he will be iust in punishing all This we see in his casting down all the angels from the heauens that sinned 2 Pet. 2.4 Iude 6. in drowning the whole world in destroying Sodome Gomorrha infinite such like examples Secondly as he is iust righteous so he is strong powerful Many men do well deserue to be called iust yet oftentimes they want power as we see in Daniel toward Ioab when he committed murther complayning of himselfe that he was weake 1 Sam. 3 39. the sons of Zeruiah being martial men were too hard for him It is not so with God he is as powerfull as he is iust therefore he will certainly proceed against whole multitudes be they neuer so many or powerful so that none shal be able to escape vnpunished Thirdly the moe they are that offend the greater is the offence and the greater the dishonor done to God no maruail therefore if hee spare not to ouerthrow great companies in his wrath and sore displeasure For as in a ciuil state the greater the number of rebels is the greater is the offence against the Prince so it is in this case the greater multitude of offenders the greater the oence against Gods and consequently the greater iudgment will fall vpon them Vse 1 This serueth to reproue those that walk on boldly in their sins lift vp their heads without feare because they are many in number great in power thereupon thinke they shall be excused because they are not singular sin not alone Alas this will proue a slender comfort when God shal come to take an account of vs certainly no more then this that as wee sinned not alone so wee shall not be punished alone What benefit hath the theefe that is going to the place of execution to see a traine of many others beare him company Is his iudgment any whit the lesse or is his comfort any whit the more So when the Lord shall come against those that haue broken the couenant with him made a league with hel death what shall it help them or ease them to go to hell with company whereas the yelling and crying of one shal rather adde to the torment misery of another If you thinke God will the sooner respect vs because we are many we deny his iustice and deceiue
thus regard the people and happy are the people that haue such magistrates The blessing of such as are ready to perish shall come vpon the heads of such magistrates and the loynes of the distressed shall call for and bring downe mercy vpon them theirs that thus doe shew mercy Let all that haue the calling of Iob and sit in the gate and in the place of iustice and iudgment bee like vnto him and let them not feare the faces of men but be bold in the cause of the poore or rather in the cause of God And let mee say to them as God doth to Ioshua Be strong and of a good courage be not afraid neyther be dismayed for the Lord your God is with you whithersoeuer you goe Iosh 1 9. Hence it is that the Scripture teacheth how such as are set ouer the people should be qualified and with what vertues they ought to be adorned Exod. 18 21 first they must be such as feare God this is the beginning and fountaine of all other graces where this is once rooted and grounded in the heart it is as a banke that keepeth out all euill and maketh them not to feare the faces of men wheresoeuer and in whomsoeuer it is not yet planted there is roome for a legion of all impieties to enter as Abraham sheweth Gen. 20 11 The feare of God is not in this place and they will slay me for my wiues sake Secondly they must bee men of truth wherein they resemble the God of truth the contrary will transforme them into the image of Satan who was a lyar from the beginning and the father thereof Ioh. 8.44 This should bee the end of all their hearing and determining this is the marke they ought to shoot at that truth may be brought to light which is sought to be couered and smothered in darknes Euery false sentence in iudgement is an open and publike lye and turneth the seate of iustice into a sinke of iniquity and ouerturneth the ordinance of God Thirdly they must be men hating couetousnesse for the desire of money is the root of all euill and a bribe blindeth the eyes of the wise and casteth dust or rather dung in their faces that they cannot iudge righteously betweene a man and his brother nor pronounce sentence without partiality But they ought to haue cleane hands and a pure heart that they may doe no vnrighteousnesse in iudgment forasmuch as they must not respect the person of the poore nor honour the person of the mighty Leuit. 19 15. Psal 82 3 4. 2 Chron 19 6.7 These things must be learned and practised of them Thirdly from this ground we may be assured Vse 3 that it is not in it selfe vnlawfull to goe to Law and to sue euen a brother if iust cause require if hee may bee accounted a brother that giueth iust cause of prosecuting the Law against him I say it is in it selfe lawfull because the best things may bee abused and corrupted and lawfull things may be peruerted if they be vsed vnlawfully To try our right is a right thing and to vse the Law is nothing else but to appeale to the magistrate and to appeale to the magistrate is to seeke helpe of God Obiect It will be obiected that Paul reproueth the Corinthians in that a brother goeth to Law with a brother 1 Cor. 6 6 and againe I speake it to your shame is it so that there is not a wise man among you no not one that shall bee able to iudge betweene his brethren Answ verse 5. I answere hee reproueth not the thing it selfe but the corrupt affection and practice of those that vsed or rather abused the Lawes whose sinne was hereby also aggrauated that they did it before the infidels who thereby tooke occasion to mocke at Christ and to contemne the Christian Religion to see the professors therof to bee giuen so eagerly to prosecute their profits that for euery toy and trifle yea for the wagging of a straw would trouble the courts and seates of iudgment This doth discouer a contentious spirit and a minde altogether giuen to cauil and contend a custome too common in many howbeit nothing beseeming the Christian Faith and holy Religion which they seeme to embrace Againe it argueth an heart set vpon reuenge which ought to bee farre from all the faithfull who ought rather to be ready to forgiue as they haue receiued forgiuenesse Obiection Secondly it may be obiected that Christ saith Math. 5 40. If any man will sue thee at the Law and take away thy coate let him haue thy cloake also Answ I answere as before hee onely condemneth the vsuall dealing of men where they go to Law and sue one another in splene and desire of reuenge for trifles and things of no value and besides he speaketh comparatiuely rather then we should seek a priuate reuenge we should be ready to suffer a new wrong and be furnished with patience as with armour of proofe not onely to be stripped of one garment but to endure the losse of other temporall goods To conclude therefore we must be assured that as it is lawfull to seeke helpe of the magistrate so it is lawfull to seeke the benefit of the Law prouided that we vse it lawfully 〈◊〉 the Law 〈◊〉 be vsed â—â—â—fully To this end we must know how the Law may bee vsed lawfully First wee must not vse it of pleasure or wantonnesse or of custome as the manner of many is who are neuer well but when they are in Law but we must vse it sparingly as we vse Physicke not as meat and drinke No man will vse Physicke euery day but he keepeth a better dyet It is meat and drinke to some to goe to Law and they are neuer quiet till they haue quenched their thirst by vndoing others and themselues Secondly it must be vsed vppon necessity when the case cannot otherwise be decided They say commonly a bad end is better then the Law If then wee may end our controuersies without troubling the magistrat we ought not to refuse that means Thirdly we must not propound to our selues as the end of our suites to be reuenged of our neighbour for then we shall neuer carry vpright hearts in that which we doe Fourthly wee must not goe to Law for trifles the matters must be of moment and importance for which we contend Fiftly our end must not be to vndoe one another but to obtaine our owne right Lastly we must not be giuen to strife and contention and in an humour seeke occasions to begin and breed quarrels 1 Cor. 3 3. Phil. 2.2 It must bee our wisedome to cut off occasions from them that seeke after them and to stope the flood-gates where the waters seeke their passage For when contention is once raised it is not easily stopped and therefore ere it bee begunne let vs preuent it Lastly from hence all persons haue direction Vse 4 what to do that liue vnder the gouernment of
giue to these maintaine them both in idlenes wickednes As then we see vnto whoÌ„ we ought not to giue so we must know to whom we ought to giue To whom we â—â—ght to giue These are poore widdowes and fatherlesse children 1 Tim. 5 16 such as are poore strangers such day laborers as worke hard for their liuing all the week and yet cannot either thorough weaknesse of their body or greatnes of their charge get things necessary and sufficient for them and of these we shall alwaies haue with vs to the end of the world Mat. 62 11 Such also as are falne into decay by ineuitable losses 〈◊〉 15 11. Leu. 23 35. Lastly such as are weake and impotent whether through age or other blemish whether in their feete or in their hands or other parts that thereby though they bee willing yet they are not able to take paines for theyr liuing Acts 3.2 6. but amongst all these they are especially to bee respected that are of the houshold of faith Gal. 6 10. If we be careful and mindfull of these God will recompence vs againe and pay vs home seuenfolde into our bosomes whatsoeuer we haue giuen both in temporall spirituall and eternall blessings Lastly it is our duty to acknowledge Gods Vse 3 great mercy toward vs in the blessings of this life that hee hath giuen to vs that which hee hath denied to many others and when he giueth vnto vs a comfortable vse of these blessings wee must confesse we haue them not by our owne labor and industrie but by his speciall goodnes towards vs Psal 127 1 3. and therfore we ought to sanctifie our daily pains with daily prayer and begin and end our labors with remembring him that remembreth vs and so praise his goodnes that enableth vs to get goods and this shall make our labour sweet and pleasant and the yoake that lyeth in our neckes to be light and easie Againe as God giueth them so he giueth a blessing with them a blessing with a blessing that is bread and the nourishment of bread For a man liueth not by bread onely but by euery word that proceedeth out of the mouth of God Deut. 8. Moreouer as he giueth outward blessings so he can take them away when it pleaseth him euen in a moment Iob 1 Luk 12. 22 And the Lord saide vnto Moses Get thee vp into this mount Abarim and see the land which I haue giuen vnto the children of Israel 13 And when thou hast seene it thou shalt bee gathered vnto thy people c. 14 For ye rebelled against my commandement c. Here followeth the second part of the chapt touching the successour of Moses in the gouernment of this great people wherein obserue the occasion the calling of Ioshua The occasion is double the death of Moses at haÌ„d his request to God to appoint a man to be set in his place Touching his death he is willed to go vp to mount Abarim and to behold the land that God had giuen to the Israelites for God had foreshewed that he should see the land with his eies though he did not tread on it with his feet when he had seene the land he should dy as Aaron his brother before him chap. 20 24 amplified by the cause they had not sanctified the name of the Lord at the Waters of Meribah of which we haue spoken before Touching the prayer and request of Moses he desireth of the Lord that he wold appoint a fit Ruler ouer his people to succeed him in this gouernment that might be able to beare this great burthen For hearing the vnchaÌ„geable determination of God humbling himselfe vnder his correcting hand chastising his transgression he is not afraid of the sentence of death being at hand and seeing it before him neither doth he craue to haue the stroke thereof prolonged and delayed neither is he troubled with excessiue cares for himselfe and his children and posterity as the manner is of worldly minded men that mind nothing but the earth and earthly things when they must go out of the world shall haue their mouth full thereof but all his care was for the future benefite of the people to leaue them in good estate after his departure This should teach vs after his example to be readie to leaue the world whensoeuer God calleth vs not to staÌ„d in feare of death but to be willing to goe to God knowing the we shall go to an inheritance immortall that fadeth not 1 Pet. 1. and we must all likewise be carefull to leaue our houses places in good state when we are gone of which we haue spoken before chap. 20. Moses was the deere seruant of God yet sinning hee is punished The Lord himselfe receyued his soule and buried his body Deut 34 6 13. He was in high fauour with God liuing and dying an excellent Prophet to whom God spake face to face yet hee was not suffered to enter into the land of Promise Doctrine Many want the outward signes that are partakers of the truth of the Sacraments Wherby we see that many want the Sacraments that are partakers of the truth and substance of the Sacraments He entred into the heauenly Canaan that was not permitted to enter into the earthly Some are admitted vnto the outward signe that neuer receiue the thing signified so was Iudas to the Passeouer as well as Peter and the rest of the Apostles yet he was neuer partaker of the Lambe that taketh away the sins of the world Iohn 1 29. On the other side some take not the outward signe that neuerhelesse partake the inward grace The vses heereof are to teach vs that the outward Vse 1 and inward parts of the Sacraments are not necessarily ioyned together so that hee which partaketh the one should also partake the other and therfore the outward sign doth not simply conferre grace Secondly it condemneth the Church of Rome that holdeth that children dying without baptisme are not saued whereas saluation is not alwayes annexed to the signe so that though infants want the outward washing yet to them may belong the kingdom of heauen Mark 10 14. Lastly it serueth as a great comfort to such as desire to come to the Sacraments yet are hindred sometimes by sicknes and somtimes by other ineuitable occasions that procure their absence forasmuch as we see in this example of Moses that we may bee partakers of the truth of the signes and yet bee barred or banished from the signes themselues In such cases as these God accepteth the will for the deede 2 Cor. 8 12. Againe Doctrine Many are temporally punished that are not eternally condemned we learne by the examples of Moses and Aaron that were not suffered to enter into Canaan a figure of the heauenly Canaan this truth That many are temporally punished which are not eternally condemned Many are chastised in this life not onely with diseases and sicknesses but with death
blood haue they shed like water and there was none to bury them Psal 79 2 3 4 5. Neuerthelesse they shal not be able to separate them from God Rom. 8 35. If we be the children of God nothing shall bee able to hurt vs though death come vpon vs sodainly as it hath done vpon many it shall bring vs to God not diuide vs from his presence Wee do for the most part take vpon vs through a generall corruption to iudge those the most greeuous sinners that suffer the greatest sorrows as it appeareth by Iobs friends and Christs followers Luke 13. howbeit this is an opinion that must be reiected as full of error and empty of charity 15 And Moses spake vnto the Lord saying 16 Let the Lord the God of the spirites of all flesh set a man ouer the congregation 17 Which may goe out before them and which may go in before them and which may leade them out and which may bring them in that the Congregation of the Lord be not as sheepe which haue no sheepheard 18 And the Lord said to Ioshua c. 19 And set him before Eleazar c. Heere is offered vnto vs the second occasion of the election and inauguration of Ioshua to wit the prayer of Moses Wee must not thinke that hee vsed no more words then heere are expressed for this is onely the substance and cheefe effect of his prayer In it wee are to note first the preface or entrance into the same for no man ought rashly to enter vpon this holy worke but well aduised and throughly prepared Secondly the prayer it selfe The Preface containeth a description of God by his titles and effect giuing life and breath to all creatures for thorough him wee liue and mooue and haue our being Act 17.28 The prayer it selfe is that he would appoint a mā ouer the congregation to succeede him in the administration and gouernment of the Commonwealth considered farther by the ends that being endued with the Spirit of God he may be able to performe the duties of his calling and go before them by his example expressed by going in and out before them and by leading thē out and bringing them in as Salomon prayeth for wisedom and vnderstanding for the same purpose 2 Chron. 1 10. 1 Chro. 27 1. Secondly that the people may not be as sheepe without a sheepheard scattered vpon the mountains but may keepe together liue in order and society one with another to performe such mutuall duties as are required for this life the life to come Thus much of the occasions now we come to the calling of Ioshua and separating him to beare office among the people wherein wee must obserue the commandement of God the obedience of Moses The commādements of God are many Take him c lay thine hāds vpon him set him before Eleazar the Priest c. giue him charge c. and Eleazar must aske counsell of the Lord for him after the iudgement of Vrim and Thummim What the Vrim and Thummim were Exod. 28 30 What this Vrim and Thummim were is diuersly vnderstood it were endlesse and fruitlesse to rehearse the seuerall opinions of all neither is it easie to determine Some of the Hebrew Doctors thinke they were not the work of any Artificer but that they were a mystery deliuered to Moses from the mouth of God or they were the worke of God himselfe as the two Tables of the Law were and that when the Priest asked counsell of God by Vrim hee made answer by liuely voice 1 Sam. 30 8. The words are both plurall and the Septuagint doe translate them The manifestation and the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but properly they signifie the lights and the perfections and both of them were a figure of Christ who communicateth vnto vs from his father the true light and perfection being made our wisedome and righteousnesse 1 Cor. 1.30 for in the heart of him beeing our great high Priest the true Aaron were the gifts of the holy Ghost without measure Ioh 3 34. Col. 2.3 Againe others thinke that as those words holinesse to the Lord were grauen on a plate and put on Aarons forhead so these words Vrim and Thummim were likewise grauen on a golden plate and put in the brest lap which was double for something to bee put therein Lastly others thinke they were no other then the precious stones spoken of Exod. 28 and that they put the Priest in mind of his office that hee must instruct the people both by the light of his doctrine and by the integrity of his life But whatsoeuer they were it is most certaine that the vse of them was to enquire of GOD and likewise to receiue an answer of his will as appeareth in this place and in sundry others Iudg. 1 1 20 18 28. 1 Sam. 23 9. 10 11 12. These were lost at the captiuity of Babylon and wanted at the peoples returne Ezr. 2 63. Neh. 6 65 neither do wee reade that euer God gaue answer by them any more thus much of these The obedience of Moses is set downe generally particularly he did as the Lord commanded hee tooke Ioshua and set him before Eleazar and put his hands vpon him gaue him a straight charge to execute his office faithfully in the gouernment of all the people committed vnto him Let the Lord the God of the spirits of al flesh This is the preface or preparatiue to the prayer The faithfull were alwayes wont to make some entrance or introduction into this holy exercise as it appeareth in the forme of prayer left to the church by Christ our Sauiour In these words Moses acknowledgeth the Lord to be the God of the spirits of all flesh as before chap. 16 22 whereby he meaneth Doctrine God is the creator of the soule that he is the Creator of our soules and hath giuen them vnto vs. The doctrine God is the Creator and maker of the soules of men and hath giuen vnto them not onely their bodyes but also their soules Gen. 2 7. Iob 27 3. Eccl. 12 7 c. And how can it be otherwise For first he it is that hath formed al things Reason 1 he is the creator of things visible and inuisible Col. 1 16 that are in heauen or in earth and without him was nothing made that was made Iohn 1 3. Secondly he is the father of our spirits so called of the Apostle Heb 12 9 if then he be the Father of them doubtles hee is the former of them It is confessed that God is the Creator of the soule neuerthelesse it will not follow from hence necessarily that it is created immediately or giuen immediatly by him as it is certaine it was at the first creation And albeit many places bee produced to proue an immediate creation yet the opinion is rather weakned by those testimonies from whence it is thought to be established as for example Eccl. 12 7 The
then to keepe the dayes they thought it enough to leaue the works of theyr calling though they did neuer forsake the works of the flesh and therefore he chargeth them that their hands were full of blood verse 15. So is it with vs we rest for the most part in the outward ceremony in honouring God with our lippes and bodily presence in his house we bring no more but our outward eares to heare and neglect the preparation of the heart and yet flatter our selues as if we had done all that he requireth Howbeit God reiecteth and refuseth such duty at our hands hee cannot abide the seruice and sacrifice that is offered in this manner Hence it is that he saith I hate I despise your feast dayes and I will not smell in your solemne assemblies though yee offer mee burnt offerings and your meate offerings I will not accept them neither will I regard the peace offerings of your fatte beasts Amos chapter the fift the 21 and 22 verses Not that almighty GOD hated or abhorred the thinges themselues hee did not reiect their works but the euill of their works Esay chapter 1 verse 16 so he cannot abide that we come before him in that corrupt manner but we assemble for the worse and not for the better and by our corruption turne his sauing ordinances into sinne 16 And in the fourteenth day of the first moneth is the Passeouer of the Lord. 17 And in the fifteenth day of this moneth is the feast seuen daies shall vnleauened bread be eaten 18 In the first day shall be an holy conuocation c. 19 But ye shall offer a sacrifice made by sire for a burnt offring vnto the Lord two young Bullocks one Ramme and seuen Lambes of a yeere old c. 20 And their meate offering shall be of c. 21 A seuerall tenth deale c. 22 And one Goat for a sinne offering c. 23 Ye shall offer these beside the burnt offering in the morning c. After this maner c. 25 An on c. Wee come now to the yearely feasts and sacrifices whereof the Passeouer hath the first place wherein beside the dayly sacrifice they were to offer two young Bullocks and one Ramme and seuen Lambs of the first yeare without blemish for a burnt offering and their meat offering must be of flower mingled with oyle and they must eate vnleauened bread seuen dayes the first day the seuenth must be an holy conuocation wherein they must do no seruile worke Of this feast wee reade at large Exod. 12 18. Leuit. 23 5 7. Deut. 16 1. Of this feast we haue also spoken before at large chap. 9 2 3. And it was of great importance euen the foundation of all the benefits which the Iewes receyued at Gods hands without which they had beene no people separated and dedicated vnto almighty God This Paschall Lambe was not a bare ceremony Vse 1 without doctrine and instruction The Iewes departed in great haste out of Egypt And how not armed or with bannners displayed as if theyr enemies had stood in feare of them but they went out like a company of poore fugitiues or banished persons The women carried theyr children vpon theyr shoulders the men tooke vp theyr stuffe vpon theyr necks and fled out of the Land as Lot did out of Sodome for theyr liues They were a people that had no skill to handle the sword or weapon of warre defensiue or offensiue they had beene vsed like Oxen for labor and like Asses for burden And when they must depart it was saide Get you hence Exod. 12 29 they must trusse vp the Corne they had grownd and bake cakes by the way to eate This solemnity they obserued yearely wherin they did eate cakes without leauen which serued to put them in minde that when theyr fathers departed out of Egypt they were a poore distressed people and ranne away like silly Lambes pursued by deuouring wolues This should teach all of vs that God would haue vs remember such deliuerances out of danger as he hath sent vs. We are apt to forget what he hath done for vs as the Iewes were and therefore we must consider to what end God commanded his people to celebrate this feast euery yeare that not for one day but for seuen dayes together and doth so often vrge it vpon them as we see in the Scriptures And albeit this feast haue no place in the new Testament but is iustly abrogated abolished because the shadow must giue place to the body and the ceremony to the truth yet wee must not thinke the commending of it euery where to the Church to bee in vaine For it serues to put vs in minde both of Gods mercy and goodnesse vnto his Church who though he bring them into sundry perils that are ready to oppresse them yet he is ready to deliuer them out of all yea when things seeme to bee most desperate and also of our duty toward him to giue him thankes for our deliuerances and to praise his Name Secondly from hence it followeth that it Vse 2 was a vaine and friuolous controuersie which troubled sundry Churches and rent in sunder one of them from another touching the keeping of the Passeouer Some would haue it kept on the 14. day of the moneth after the manner of the Iewes and others on the Lords day after lest the Church should follow the Synagogue Victor Bishop of Rome did threaten all the East Churches with the censure of excommunication because they celebrated the Passeouer another day then on the Lords day But Ireneus and other holy Bishops reproued him of obstinacy of pride and arrogancy wrote vnto him that he did not well in that he cut from the vnity of the body of the Church so many and so great Churches of Christ which obserued the order deliuered vnto them from ancient times as appeareth in Eusebius For the Churches of the East pretended that they followed Iohn and Philip and the Churches of the West alledged the examples of Paul and Peter for theyr warrant and one clayme was fully as good and haply as true as the other This strife doth the Bishop of Rome at this day nourish and renew againe that had bene long buried in the graue and couered with ashes by his new Calendar and thrusteth vpon the Church his owne ordinance concerning the obseruatiō of Easter as a diuine precept and consequently necessary to be kept and obserued of the Church vsurping iurisdiction and authority ouer all Churches to rule ouer them and their faith at his pleasure Cardinall Bellarmine going about to establish traditions against the all-sufficient doctrine of the Scriptures auoucheth that we must necessarily beleeue that the Passeouer is to be kept in the new Testament on the Lords day onely because they haue bene accounted heretikes who kept it otherwise and yet this cannot be proued by the Scripture I answer the former controuersie was at the last thus defined and
euery day is particularly remembred to the end of the Chapter And lest they should bring little vnto GOD and thinke to please him with a small pittance as many hold it well saued which can be saued from the worship of God he stinteth them what they shal bring and setteth downe the number of bullockes rammes and lambes which they should offer euery day This feast beganne vpon the fifteenth day The Iewes haue mingled this day with many superstitions The Lord set downe particularly vnto them what they should doe and left nothing to their owne choise howbeit they haue found out many inuentions and traditions would not content themselues with the simplicity of the Scripture But the right vse thereof is expressed in sundry places of the Law Leuit. 23 34. Deut. 16 13. Why it is called the feast of Tabernacles It is called the feast of Tabernacles because during the dayes of this feast they were to liue in tents or Tabernacles it being a memoriall of Gods preseruing of them in the wildernes where was no house for them in which to rest and inhabite This was a most holy feast to remember them when they had no dwellings and therefore Moses doth so largely dwell vpon the solemnities of it then they were especially enioyned to reade the Lew at this feast when all Israel was to appeare before the Lord Deut. 31 10 2. Chron. 8 13 Ezr. 3 4. Nehem. 8 14 15 Ioh. 7 2. This feast is now abrogated and belonged not to the Gentiles that were conuerted to the faith after the passion and ascension of Christ Coloss 2 17. Acts 15 10. Heb. 10.1 Notwithstanding wee must consider the inward signification of this ceremonie and see what vses remaine thereof to our selues And therefore the Prophet Zachary chapter 12 16 describing the calling of the Gentiles to the true God and their gathering into the true Church setteth it forth according to the manner of Gods seruice vsed in the Law that they should goe vp from yeare to yeare to worship the Lord of hostes and to keepe the feast of Tabernacles alluding to the ceremony of the Law as our Sauiour doth Matth. 5 23 24 meaning that they should worship GOD according to his commandements and not after their owne fansies First wee learne heereby that it is a duty Vse 1 belonging to all to remember the dayes of their troubles and afflictions from which GOD in great mercy hath deliuered vs. Hence it is that GOD doth put his people in remembrance so oftentimes of their deliuerance out of Egypt yea euen when they were setled in safety and planted in the land of Canaan they must call to minde that they were sometimes strangers in the land of Egypt Deuteron 4 20 and 6 12 20 21 22 and 10 19 and therefore GOD wrote this with his owne finger in the Law Exod. 20 2 that they should alwayes haue before them the iron fornace how he brought them forth to bee vnto him a people of inheritance We are ready to forget our former condition when GOD hath giuen vs rest and as the wise virgins themselues slumbred Math. 25 5 so wee are very proue to security when once hee hath remoued our sorrowes and sufferings from vs. So then the Lord GOD would haue his owne people yeare by yeare to depart out of their houses and dwell in tents that is vnder the open firmament in arbors made of boughes and branches I will not stand to recount the foolish and apish toyes Iewish superstitions in obseruing the feast of Tabernacles which the Iewes at this day take vpon them to obserue as that their Cabbines bee not too close but made full of holes they are careful diligent to prouide that the boughs be not too thickly plotted together they must haue loop-holes to see the stars whereas in the meane season they little consider whereunto God ment to direct them what lesson he meant to teach them so that wee might say vnto them as Paul somtimes did to the men of Athens I perceiue that in all things ye are too superstitious Acts 17 22. Thus doth the Euangelist taxe them for the holines that they put in their often washings Mar. 7 3 4. The Pharisies and the Iewes except they wash their hands oft eate not holding the tradition of the Elders and when they come from the market except they wash they eate not and many other things there be which they haue taken vpon them to obserue as the washing of cuppes and pots and brasen vessels and of tables In all which it may be truely saide of them that they lay the commandement of God apart and obserue the traditions of men But in this feast the purpose of God was that they should call to minde both where they were and where they had beene that albeit they were at rest and ease in the land of Canaan yet they had not alwayes beene so for GOD had carried them as it were vpon Eagles wings and led them in a strange and miraculous maner in the wildernesse for forty yeeres Thus ought wee to consider what wee haue beene in times past as well as what wee are at the present and thereby be prouoked to serue and glorifie him in time to come Thus doth the Lord deale with Saul 1 Sam. 15 17 When thou wast little in thine owne sight wast not thou made Head of the tribes of Israel c. Thus hee dealeth with Dauid 2. Sam. 12 7 8. Thus hee sendeth his Prophet to tell Ieroboam what hee was and to call him backe to the consideration of his first beginning 1 Kings 14 7 I exalted thee from among the people and made thee Prince of my people Israel and rent the kingdome away from the house of Dauid and gaue it thee and thou hast not beene as my seruant Dauid which kept my commandement and followed me with all his hart and did onely that which was right in mine eyes but hast done euill aboue all that were before thee for thou hast gone and made thee other gods and molten images to prouoke me and hast cast me behinde thy backe c. Wee ought also to consider what wee haue beene in regard of temporall deliuerances and in regard of spirituall deliuerances from the bondage of sinne Ephes 2.1 2 3 4 11 12 13 for their deliuerance from the slauery of Egypt did figure out our deliuerance by Christ from the bondage of sinne Satan and hell it selfe Vse 2 Secondly obserue from this feast that GOD euermore preserueth his Church euen when it is oppressed with greatest dangers and troubles nay then his power and mercy is made most manifest his power shineth brightest in our weakenesse and his mercy appeareth most of all in our misery The people of Israel had notable experience heereof in the wildernes when they remoued from place to place and had no leysure to builde neyther had they stuffe wherewith to build They were a wonderfull multitude of people by
from the desert of Sinai and pitched at Kibroth Hattaauah 36 And they remoued from Ezion-gaber and pitched in the wildernesse of Zin which is Kadesh 38 And Aaron the Priest went vp into mount Hor at the commandment of the Lord and died there c. 40 And King Arad the Canaanite c. 48 And they departed from the mountaines of Abarim and pitched in the plaines of Moab by Iordan neere Iericho 49 And they pitched by Iordan from c. Heere we haue a short abridgement of the forty two mansions and iourneyes of Israel during theyr abode in the wildernesse vntill they passed ouer Iordan and entred into the land promised to their fathers The twelue former iourneyes they dispatched the two first yeares for they abode at Sinai where the Law was giuen an whole yeare and more From Sinai to Kadesh which is in the wildernesse of Zin they finished 31 mansions in thirty and seuen yeares with the beginning of the 38 yeare And in the fortieth yeare which was the last of their wandring in the wildernesse they dispatched and finished the other nine mansions The iournies of the Israelits in the wildernesse These iourneyes of the Israelites Moses setteth downe in diuerse places as Exodus 13 17 when Pharaoh had let the people go God ledde them not through the way of the land of the Philistims although that was neere for God said Lest peraduenture the people repent when they see warre and they returne to Egypt but God led the people about through the way of the wildernesse of the red sea This is further declared Exod. 14 and 15 and in other Chapters following Of these iourneyes also we haue seene in part before in this booke And Moses in the booke of Deuteronomy chapt 1 31 putteth the people in remembrance that they had seene in the wildernesse how the Lord their God bare them as a man doth beare his sonne all the way that they went And in the Chapter following hee telleth them how they tooke their iourney in that great and terrible wildernesse by the way of the red sea and compassed mount Seir many dayes In these seuerall mansions and stations many memorable accidents fell out which Moses by naming the places would haue them to consider that none of all the workes and miracles of God might bee forgotten neyther their owne stubbornesse and rebellion nor the greatnesse of the mercies of God toward them as Psalme 102 19. This shal be written for the generation to come and the people which shal be created shall praise the Lord and Psalme 78 6 That the generation to come might know them and the children which should be borne who should arise and declare them to their children The land of Canaan promised to the fathers was faire and fruitfull flowing with milke hony but the way vnto it was rough and ragged like the way of Ionathan to the Philistims 1 Sam. 14 13 which was sharpe and steepy to which he and his armour-bearer crept with hand and foote Hence it came to passe that the people of God being deliuered out of the land of Egypt by a mighty hand and out-stretched arme did enter into a sea of troubles not onely at the red sea but while they trotted and trauelled vp downe the wildernes sometimes they went forward and sometimes they went backward Numb 14 25 sometimes they marched and sometimes they retired and neuer stood at one certaine and setled stay Besides they met with many enemies open and secret which they were to encounter withall all which in the end they saw destroyed albeit not all at one time but by litle and litle at last after many dangers escaped and infinite troubles ouer-passed vnder the happy conduct of Ioshua they found rest and peace in the promised land Now let vs come to the vses of all these Vse 1 things toward our selues forasmuch as if wee consider them aright they were as figures to them as glasses to vs to behold in them spirituall things And first wee see heereby what the life of a true Christian is The charges of a Christian building is great If we will be the disciples of Christ we must not imagine that we shall leade a soft easie and pleasant life in hight of honor in abundance of riches in pride of lifc in riuers of pleasure as if wee were in another Paradise or to bee clad in purple and to fare deliciously and sweetly euery day Luke 16 but wee must know the gate is straight and the way is narrow that leadeth to life Math. 7 we must sit downe and cast our accounts what our profession will cost vs and resolue to forsake all that we haue for the Name of Christ and account nothing so precious or deare which we cannot or will not forgoe Such was the whole life of the Patriarkes and Prophets such was the life of Christ and his Apostles and such is the life of all the faithfull seruants of God They endured afflictions they suffered reproches they resisted vnto blood They had feares without and terrours within They had experience of many miseries they felt sharpe stormes and mighty tempests that went ouer their heads This Christ our Sauiour sheweth If ye were of the world the world would loue his owne but because I haue chosen you out of the world therefore the world hateth you Ioh. 15 19. And in another place Whosoeuer will be my disciple must take vp his crosse and follow me Math. 16 24. And heereunto the Apostle accordeth teaching that through manifold afflictions we must enter into the kingdome of God Acts 14 22. Christ and the crosse goe alwayes hand in hand and accompany each other If wee will liue with Christ we must first dye with him if wee will reigne with Christ wee must suffer with him 2 Tim. 2 11 12. So then they are greatly and grosly deceiued that suppose all such to bee highly in Gods fauour that flourish and prosper in the world and such to bee the worst sort of people whom God doth most commonly strike and correct with his hand hauing forgotten that hee doth not heere keepe an ordinary rate below to punish euery one as he is worst and to fauour or cocker him as he is best But hee singleth out such as pleaseth him and maketh them examples to others to serue for their instruction and in them willeth and warneth vs to looke vpon our selues Vse 2 Secondly as the children of Israel trauelled vp and downe in the wildernesse and went from place to place from one station to another whereas Moses reckoneth vp 42 in this Chapter so it is with all the faithfull heere vpon the earth they must testifie and professe themselues to be pilgrims and strangers in the world because wee abide not in our owne countrey This Dauid confessed vnto God Psalme 39 12 that he was a stranger and a forreiner as all his fathers were This also the Apostle witnesseth of the fathers Heb.
I answere Answ the Lord hath giuen them other bookes to reade when he sayth Search the Scriptures Ioh. 5 39 hereby they shall be led into all truth and be sure to be preserued from errour and euill But as cunning and crafty theeues when they meete with a poore simple foole or a little child doe take theyr treasure or money from them â—nd giue them babies and pictures to play withal to keepe them quiet from crying or complayning so doe the Popish sort deale with Gods people they take from them the rich treasure of the holy Scriptures whereby all theyr iugling and deceit would be discerned and giue them puppets and images to be their play-fellowes which are the doctrine of vanity Ierem. 10 15. Zacharie 10 2 and they are teachers of lyes Habakkuk 2 18. Neyther let them reply that the Prophets condemne the images of false gods and that they make the images of the true God For wee shewed before that this cannot serue their turne forasmuch as the commandement forbiddeth the images of the true GOD Deuteron 4 12.15 Acts 17 29. Againe they obiect Obiect that they doe not worship the images themselues but so farre as they haue relation to the Saints whereof they are images I answere Answer the Israelites so often reproued for worshipping of images did withall professe that they worshipped not the idols themselues of wood or stone but God in them as in making the golden calfe they had a respect to GOD who brought them out of Egypt Exodus 32 3 4. And the mother of Micah witnesseth that shee had dedicated the siluer vnto the Lord to make a grauen and molten image Iudges 17 3. So Ieroboam hauing made the golden calues sayth Behold O Israel thy gods which brought thee out of the land of Egypt 1 Kings 12 28 for hee meaneth the image and similitude which representeth the true God Hos 2 26. And not onely the Israelites who could not be so sottish as to beleeue that the calues which themselues had made and had lately made had freed their fore-fathers out of captiuity but the Gentiles themselues excused their idolatry in this maner as Austine witnesseth I doe not serue and adore that stone which I see but I serue him whom I doe not see And who is that a certaine diuine power which is inuisible which hath the charge ouer that image August in Psalm 9 6. As for other obiections drawne from the Cherubims and the brasen serpent wee haue spoken of them sufficiently before chapt 21. Lastly wee haue from hence occasion offered Vse 3 vnto vs to laud and magnifie the Name of God that hath freed vs from the darknes of idolatry and the danger of Idolaters except wee will runne into the same againe He hath placed vs where wee haue the Gospel like the Israelites in Goshen and hath opened our eyes to see those follies Let vs not with vnthankfull hearts desire to returne againe into this seruitude The Lord hath chosen to dwell among vs and hath planted his Church in our kingdom let vs labour to approue our obedience in his sight lest hee take the light of the truth from vs and bestow it vpon a people that wil bring forth the fruits thereof So long as the true worship of God continueth among vs our countrey shall be famous and renowned On the other side all places lose their honour and dignity when once they are defiled with sinne and consecrated to idolatry Gilgal was famous many wayes for many memorable things that happened there yet through idolatry there practised it became so infamous that the people of Iuda are forbidden to resort thither The like might be said of Beth-el which in former times was the house of God but was afterward for the same cause turned into Beth-auen an house of vanity Hos 4. Ierem. 7 12. Psalme 78 60. What shall wee then say of the Popish pilgrimages to Rome or to the holy land but taxe them of ignorance and superstition For be it that these places retayned theyr ancient dignity and maintayned the Religion of God in his purity yet should there bee no reason to go thither to worship forasmuch as all difference of places is taken away Ioh. 4 23. Ierome trauayled himselfe to the holy land and liued there and yet he sayth It is no commendation to haue seene Ierusalem but to haue liued well at Ierusalem this is praise worthy And Bernard after him Wee must not seeke after the earthly but the heauenly Ierusalem not by pilgrimage on foot but by bettering our affections Epist 319. ad Lelbert Abbat And if God require not of vs to resort to such places though they enteâ—â—ayned the truth then doubtlesse much lesse to trauayle so farre vnto them being now degenerate wholly dedicated and deuoted to Antichristianity and idolatry in which respect they are now become reprochfull hatefull and infamous to God al goodmen For we are not to esteeme them as they were but we must take them as they are that is full of superstition and consequently dangerous to come at them But if yee will not driue out the inhabitants of the land from before you it shall come to passe c shall be prickes in your eyes c. In these words we see the threatning which God denounceth against the carelesnesse and negligence of this people in the execution of that commandement of God The Lord will doe vnto them as hee had thought to doe vnto theyr enemies From hence wee learne that coldnesse and caresnesse in the seruice of God is a great and greeuous sinne Want of zeale in the cause of God Want of zeal in Gods cause is a grieuous sinne to be newters or indifferent men not caring or regarding which end go forward is a foule and fearefull sinne before him Iudges 1 21 27 29 31 33 2 2 3. 1 Kings 18 21 and 2 Kings 17 33. Gal. 3 1. Reuel 2 4 3 15 16. Gal. 5 7 Such are the greatest number of our professours Some would reconcile the Papists and vs that is light and darknesse Christ and Belial the Temple of God and idols Some serue theyr turnes by theyr profession so long as they may gaine and grow in credit vnder it Some professe religion as they professe the Lawes of the kingdome to wit as a ciuill thing and matter of good policy to keepe the people in subiection and obedience being ready to change as the time and state changeth Some hate them that are faithfull and forward so much that they can abide no zeale in religion nor in obedience that terme them madde fooles and giddy headed spirits which desire to feare God and to walke according to his word O miserable persons that which GOD hateth is commended and that which hee commandeth is reuiled and euill spoken of The grounds It is as naturall to a man Reason 1 to sinne as it is to draw the aire as experience teacheth in all subiect to humane infirmity
whereunto they are receiued so shall it bee taken from the lot of our inheritance 4 And when the Iubile of the children of Israel shall be then shall their inheritance be put vnto the inheritance of the Tribe whereunto they are receiued so shall their inheritance bee taken away from the inheritance of the tribes of our fathers WHereas Moses had spoken before of the diuiding of the inheritance in generall among the tribes in this place a certaine speciall case is propounded by the Manassites touching the right of inheritance before assigned to the daughters of Zelophehad to wit how prouision might bee made that the same portion might remaine in that tribe and not be conueyed or translated to some of the other tribes For they propound these 2 as repugnant one to the other the right of succession which these women had obtayned and the priuiledge of the yeare of Iubile which they thought was weakened by this meanes if happely these maydes should marry to any other husbands then men of their owne tribe neyther did they know how to cleare this doubt But Moses instructed of God setteth downe a Law that inheritance should not passe from tribe to tribe and that such as were inheritrixes might not marry any of other tribes but among their owne onely which was carefully obserued by these women This is the summe of this chapter wherewith the whole booke is concluded In this obserue three points The contents of this chapt first the question of the Manassites secondly the resolution of Moses thirdly the marriage of the daughters of Zelophehad Touching the first it is handled in these foure verses The question was moued by the chiefe heads of the tribe of Manasseh how the inheritance might rest without a manifest detriment to their tribe For if they should marry in another tribe it was as much as to cut off an arme from the body And by this meanes it might come to passe in processe of time that the chiefe portion assigned to one tribe might be possessed by men of other tribes which would breed great confusion and disorder This practice and proceeding of theirs teacheth first that the Magistrate is and ought to bee the supreme Iudge in causes of inheritance Secondly no man ought to bee Iudge in his owne cause Thirdly wee see how they come to Moses not in contempt or with a commotion as if they meant to gaine that by force which they could not obtayne by fauour but they beare themselues lowly and dutifully as became them to the Magistrate when they say The Lord commanded my Lord and againe My Lord was commanded Doctrine Inferiors must reuerence their superiors c. From hence wee learne that it is the duty of all inferiors to reuerence the superiors in gesture in word in deed We might also shew that Magistrates must acknowledge themselues to rule vnder God and to be Lords vnder that highest Lord. But wee will onely handle this point that inferiors must vse speeches of reuerence such as betoken subiection this we saw before chapt 11 28 and 32 5 25 31. 2 Kings 5 13 1 Peter 3 6. Nehem. 2 5. Esther 7 3. 2 Sam. 24 3. 1 Kings 1 23 24 31. 2 Kings 2 12 and 13 14. Mal. 1 6. 1 Sam. 25 24 25 26 27 28. Gen 16 9. The grounds first because superiors beare Reason 1 the image of God and are to their inferiors in Gods place as Moses was to Aaron when the Lord sayth Exod. 4 16. Thou shalt be vnto him in stead of God Secondly it is the expresse law of God To honor father and mother that is all superiours Exod. 20 12. Psal 82 6. 1 Tim. 5 3. They are set ouer inferiors for their good not for their owne 1 Tim. 2 â— where the Apostle teacheth that Princes are appointed vnto eminent place not to lift vp their hearts against theyr brethren and to maintain themselues in all riot and excesse but that the people may leade a quiet peaceable life vnder them Fourthly such do adorne the Gospel 1 Tim 6 1. This serueth to reprooue such as are so farre Vse 1 from giuing of good words and vsing soft gentle speech sauouring of Christian modesty and subiection that they reuile them rayle at them and speake all manner of euill agaynst them which they ought not to do vnto any much lesse to their fathers or masters or Magistrates to whom they are bound in a neerer band and tyed to a farther duty Hence it is that Moses sayth Exod. 22 28. Thou shalt not reuile the gods nor curse the ruler of thy people It is deliuered as a generall precept binding all that will be the children of God Blesse them that persecute you blesse I say curse not Rom. 12 14. Iam. 3 9 10. It is a thing acceptable to God to speake euill of no man Titus 3 2. It is therfore a thing detestable to speake euill of our superiors vnto whom all dutifull language is due that sauoureth of peace and loue nay of submission and subiection The Apostle exhorteth seruants to bee obedient vnto their owne masters and to please them in al things Tit. 2 9. not answering againe with stout and vnseemely words Such then must learne by the feare of God to bridle their tongues that they offend not that way Iam. 3 4. Many there are who in their seruice are reasonable but they haue no rule ouer theyr tongue they will not onely mutter and murmure but giue curst and cutted answers It is the fruite of an euill seruant to bee euill tongued and to take liberty to taunt in vnseemly manner against those that are set ouer them This was the sinne of Agar that despised her mistresse not onely in her heart but likewise in speech Ge. 16 4. Let such consider the words of Salomon Prou. 15 1. A soft answer turneth away wrath but greeuous words stirre vppe anger Iames chap. 1.20 Iudg. 8. verses 1 2 3. 1 Sam. 25 32. Secondly we see the place of subiection is Vse 2 not an vnlawfull callingâ— neyther must wee think that Christianity hath abolished Magistracy and ciuill authority but rather ratifyeth and establisheth it Titus 3 1. 1 Tim 6 1. And it is lawfull for good men and especially for Magistrates Ministers to haue seruants as Abraham had many Eliah one likewise Elisha Ioseph had a Steward of his house Iacob had men-seruants and mayde-seruants Gen. 14 14 and 15 2 and 44 1 and 32 16. Mephibosheth had a seruant and that seruant had twenty seruants 2 Sam. 9 10. This ouerthroweth the damnable sect of the Anabaptists and Libertines who teach that Christians may not be subiect vnto any Obiection They obiect that they are the Lords free-men I answere Answer it is true but this freedome is inward and spirituall from sinne and Satan and condemnation Obiect Againe they alledge that wee are forbidden to be the seruants of men Answ 1 Cor. 7. I answere the meaning is
be as a toy or trifle vnto vs yet at least let vs alwaies haue before vs the iudgement of God vpon our selues and be well assured that the wrongfull and vniust detaining of the Lords portion from the Lords Pastours shall bring such a curse vpon the rest of our substance that it shall be as the eares of corne that are blasted yea it shall kindle such a fire in the middest of our houses that it shall consume them with the timber thereof and the stones thereof The Lord hauing by the Prophet Malachi charged his people with spoiling him in tithes and offerings he addeth this in the next words Ye are cursed with a curse for ye haue spoiled me Mal. 3 9. euen this whole Nation The zeale that Dauid had for the house of GOD was very great so that he professeth it had euen eaten him vp Psal 69 and indeed he sheweth no lesse by his owne practise For when Araunah the Iebusite as a King in the willingnesse of spirit offered to giue to Dauid Oxen for burnt sacrifice and the threshing instruments for wood that he might build an altar and offer thereon he would not accept of it at his hands 2 Sam. 24 24. neither offer to the Lord his God that which cost him nothing as one esteeming in so doing the precious things of GOD light and of small account O how farre are these men from this heauenly affection of this holy seruant of God He accounted nothing too good to giue to God but they account it an happy turne if they might goe away scot-free and pay nothing at all toward the maintenance of the Ministery of the word It is strange to see how bountifull many are and euen prodigall that they care not what they waste and consume in following their owne pleasures pastimes and vanities of their corrupt hearts and yet how backward and pinching they are oftentimes for one halfepeny that is going from them and comming eyther toward the poore or toward the Minister But marke the secret and iust iudgement of God vpon them and tremble at it or rather feare him that inflicteth it and paieth them home in their owne kinde punisheth them proportionably according to their sinne for he detaineth his graces from them and sendeth them poore and leane soules that are ready to famish and perish through want of heauenly and spirituall food Two extremes touching the Ministers True it is there haue beene two extremes in the world both touching the estimation of their persons touching the compensation of their labours In former times the people did so highly account of them that they did sticke and cleaue too much to their persons and therefore Paul saith 1 Cor. 3 5 7. Who is Paul and who is Apollo but the Ministers by whom ye beleeued euen as the Lord gaue to euery man so then neither is he that planteth any thing neither he that watereth but God that gaue the increase but in our times there appeareth not such forwardnesse wherein they are contemned despised This is one extreme Likewise in former times they were ready to giue all and yet they thought al to be too little now they would willingly if they might take away all so that if some positiue lawes did not stay them and restraine them their consciences are so large How the Ministers are dealt withal that they would suffer them well enough to take the corne and feed the Minister with the straw they could be content to fill themselues with the Calues out of the stall and to eate the fattest of them and then to reserue the refuse for the Minister and to giue them the bones to gnaw vpon which they offer to their dogges and yet thinke that too good for them A goodly recompence for their great paines They are not ashamed to share the wool of the flocke among themselues and to cloathe themselues therewith and then to cast the tailes to their Teachers and to stoppe their mouthes with the dung and drauery that is good for nothing Thus are they affected toward religion and the promoting of the word and worship of God they care not though all rudenesse and barbarisme were among vs and the world were become a receptacle of all atheisme like a wildernesse ouergrowne with nettles bryars and all noysome weeds if so be they might get any aduantage by the ruine and ouerthrow of the Gospel In the late daies of superstition which many now liuing can yet remember the people generally were most bountifull to their sacrificing Masse-Priests who fed them with corne that is musty and mouldred or rather with huskes fitter for swine then for the seruants of God and yet they thought nothing too good for them nothing too much to bestow vpon them as the idolatrous Egyptians nourished their idolatrous Priests in the yeares of famine Gen. 47 Gen. 47 22. so that their Land was not set to sale hauing a portion assigned vnto them of Pharaoh and eating the portion which he gaue them Now our people are better taught yet they pay all duties and demands for the most part grudgingly and murmure at all things that go from themselues as if a man did cut a peece of flesh out of their sides or let them blood at the hart veine Then they had a zeale though not according to knowledge and a conscience though it were blinde now indeed by reason of the labours of the Ministers which stretch out their hands all the day long spend their strength among them they haue science but little or no conscience the Gospel would be welcome vnto them at least in word prouided that it do not any way displease them or disease them neither be costly or burdensome vnto thē otherwise if they must depart with any of their morsels they care not for it nor esteeme any thing of it nor will be ruled by it nor order their liues after it 33. Of Merari was the family of the Mahlites and the family of the Mushites these are the families of Merari 34. And those that were numbred of them according to the number of all the males from a moneth old and vpward were sixe thousand and two hundred 35 And the chiefe of the house of the families of Merari was Zuriel the sonne of Abihail these shall pitch on the side of the Tabernacle Northwards 36. And vnder the custody and charge of the sonnes of Merari shall be the boards of the Tabernacle and the barres thereof and the pillars thereof and the sockets thereof and all the vessels thereof and all that serueth thereto 37. And the pillars of the Court round about and their sockets and their pinnes and their cords 38. But those that encampe before the Tabernacle toward the East euen before the Tabernacle of the Congregation Eastward shall be Moses and Aaron and his sonnes keeping the charge of the Sanctuary for the charge of the children of Israel and the stranger that commeth nigh
what not shall all be barred therefore from the heauenly Manna which is sweeter then the hony and the hony comb more to be desired then great heapes of riches which is much more profitable then is the finding of great spoiles The Scripture is a notable part of our spirituall armour Ephes 6 17. able to offend and to wound our enemy If a Captaine should go into the field with his souldiers and suffer them to carry with them no weapons but such as should serue to defend their owne bodies and forbid them such armour as should any way hurt their enemies if hee should permit them the shield but not the sword or allow them a Corslet but not the speare would he not bee thought and that iustly and worthily to betray thē into the enemies hand But thus it is with the Popish captains that must or at least will be accounted the onely masters of Israel they allow to the people after a sort the girdle of truth the brest plate of righteousnesse the shield of faith and the rest to defend themselues but touching the sword The two edged sword of the word Heb. 4 12 wherewith Christ our Sauiour resisted and we after his example must resist the deuill Matth. 4 4. they forbid them to gird that about their loynes as if it were like Saules armour 1 Sam. 17 39. which Dauid could not go withall because he had not proued it whereas indeede it is like Dauids sling the stone which he slang that smote the Philistine in the forehead and caused him to fall vpon his face to the earth verse 49. and therefore what doe they but treacherously betray the people of God and leade them naked into the field to be vtterly spoiled and so to fall before their enemies Secondly it confuteth those amongst our selues that say what neede so much teaching and preaching There are some that thinke themselues to bee wise men much wiser then their fellowes that sticke not to speake thus but this their wisedome is no better then foolishnes with God 1 Cor. 1.23 The preaching of the crosse I confesse is accounted no better then foolishnes but it is to them that perish whereas to them that are saued it is the power of God It is accounted a state-policie now adayes to defend litle preaching and lesse hearing But ignorance can vphold no kingdom True religion is the stay and pillar of a State Religion and the knowledge of it is the pillar and stay of a State and Common-wealth the want of it is the cause of tumults rebellions insurrections and seditions What was the cause of the rebellion in the North in the dayes of our late Soueraign of blessed memory was it any other then want of knowledge and of Preachers to plant knowledge in the hearts of the people but blessed be God they haue since bene better stored and that hath broght better quietnesse in those parts And what is the cause of the often risings rebellions and treasons in the kingdome of Ireland at this day but because they remain either Atheists or Popish or sottish wanting the meanes of knowledge to instruct and informe them better True Religion is a bulwarke and a Castle of defence to any kingdome the very chariots and horsemen of Israel 2 King 2.12 and godlinesse hath the promises of this life and of the life to come 1 Tim. 4 8. Wherefore they are prophane speeches of ignorant people or of idle teachers going about to maintain their ignorance and idlenesse who think that a sermon in a quarter is sufficient either for the Minister to preach or the people to heare If you marke or would examine what the people are that liue vnder such and for the most part you shall see they know nothing But the Minister must preach in season and out of season the duller the scholler is he should haue his lesson the more often repeated Such for the most part are the people slow in hearing dull in conceiuing weake in remembring bearing away what they haue heard Some there are who not onely are ignorant but defend their ignorance and thinke men neede not haue any knowledge in the Scriptures nor trouble themselues any way about it These doe imagine that it belongeth onely to the Ministers and other lerned men to know the Scriptures And it is fit hee should haue more knowledge then a priuate man because hee is appointed of God to teach the people but this exempteth not the people from it For take this as a certaine principle that the poorest simplest person must haue as much knowledge for matters of saluation as the Minister hath or els he shall neuer be saued Vse 3 Lastly let all men know men and women children and seruants that in their seueral places they are bound to exercise themselues in the Scriptures and daily to meditate in them that so thereby they may come to knowledg for without knowledge in the word it is vnpossible for any to bee saued The way for a man to get his liuing by his trade is not to exercise himselfe in it once in a weeke or to imploy himselfe to it once in a quarter but hee must vse it dayly and diligently or else he shall neuer liue by it or thriue in it So may I say in this case a man that hath a desire to be saued and to liue heereafter in a better life it is not sufficient for him to reade the Scriptures and to meditate in them now and then or when he hath nothing else to doe and to keepe himselfe from idlenesse but hee must obserue a constant and continual course in the searching and reading of them that by them he may come to knowledge by knowledge to faith by faith to obedience and by obedience to saluation Ignorance shall excuse no man at the day of iudgement He that knoweth not his Masters will shall be beaten Luke 12 48. Hosea 4 1 3. If we thinke to pleade for our selues and to alledge in our defence that we followed our callings to erne our liuings to maintaine our families it shal not serue our turnes this will not bee taken for currant payment Our particular and our generall calling agree well together God hath not ioyned them in euery man Our particular calling is to follow our businesse our generall calling is to know the Scriptures the one doth not abrogate the other inasmuch as God hath commanded them both what God hath coupled together no man shall put asunder Math. 19 6. CHAP. XVI 1 NOw Korah the sonne of Izhar the sonne of Kohath the sonne of Leui and Dathan and Abiram the sonnes of Eliah and On the sonne of Peleth sonnes of Reuben took men 2 And they rose vp before Moses with certaine of the children of Israel 250. Princes of the assembly famous in the Congregation men of renowne 3 And they gathered themselues together against Moses and against Aaron and said vnto them Ye take too much
vpon you seeing all the Congregation is holy euery one of them and the Lord is among them Wherefore then lift ye vp your selues aboue c. IN this chap. we haue two other murmurings set down the latter arising out of the former as one sticke on fire kindleth another The former consisteth of a few carried away with enuy and emulation against Moses and Aaron the originall whereof arose from Korah of the Tribe of Leui The cause of Korahs Conspiracy who first blew the bellowes and tooke it greeuously that the Priestly dignitie was translated to Aaron and challenged Moses of partiality as if hee had preferred his owne Kindred and followed his priuate affection rather then the direction of God This seditious Korah associateth vnto himselfe Dathan Abiram and On of the Tribe of Reuben whom he knew to be ill affected towards Moses because hee being the eldest sonne of Iacob had by right of his birth-right the Principality and gouernement of the whole people belonging vnto him and therefore they thought themselues as worthy to haue the Soueraignty in their hands as Moses was to haue it in his hands All these ioyning together made a schisme or rent amongest the people and assemble two hundred and fifty others all Princes of the assembly which seeme to stand for the good of the whole Congregation as also all Rebelles haue euer had some pretence and colour for they plead that all the Lords people are holy that God is present among them and therefore they should no longer vsurpe the sole gouernment of the whole hoste It is vsuall in all ages of the Church to haue schismes and rents to arise in it and for men to separate themselues from the Church because forsooth it is not well gouerned as it ought to be Now albeit this open insurrection were a flat rebellion against the expresse ordinance of God yet they set many goodly shewes vpon their doings helping a bad cause with a beautifull colour lest they should seeme to be mad without reason alledging that all the Lords people are holy and the Lord is among them â—octrine We learne heereby that whatsoeuer corruptions breake out of men and whatsoeuer euils they doe â—hatsoeuer 〈◊〉 wicked â—en doe they some coâ—er vpon it and howsoeuer they decline from God from his word and from his ordinances yet they will labour to excuse it to defend it to colour it that it should not seeme as it is When euill men haue committed euill they are ready to iustifie their euils that they may seeme good We see this in Saul 1 Sa. 13.11.12 and 15.15 so Ioh. 12.5 6. Iudas pretended the poore and his great care of them albeit he cared not for them but for himselfe and chap. 11.48 So Caiaphas pretendeth the safety of the people to wit if Christ were not put to death the Romanes would come with a mighty army and ouerrunne them but the taking of him away and the putting of him to death was indeede the true cause why the Romanes came and destroyed the Temple the Citie and the people This we see sometimes also in those that are not the worst men The fact of Simeon and Leui against the Schechemites was no better then horrible murther committed against the Law of God and of nature and against the league and couenant that had passed between them which ought to be held inuiolable euen among infidels yet somewhat they pretend to couer it Gen. 34.31 should he deale with our sister as with an harlot So the Israelites touching their Idolatry Exod. 32.1 and Aaron verse 23. and our first parents Gen. 3. and in a maner all wicked men do the like that are vnregenerate without repentance and sanctification The reasons Reason 1 For men are affected to their actions as they are to themselues Though they be corrupt abominable yet they would not bee thought and iudged to be so so it is with their actions that proceed from them though they bee wicked and vniust yet they would haue them accounted iust and therefore they seeke excuses for themselues â—â— 7. as Adam did fig leaues to Reason 2 couer his shame and his sinne Secondly if they should pretend nothing al would be ready to condemne them and to passe sentence vpon them therefore to blinde the eyes of others they cast a mist before them as iuglers vse to doe that they may not be espied This did Herod Mat. 2.8 he pretended to come and worship Christ For he knew well enough if hee had dealt plainely and told them hee sought the life of the babe they would haue detested his detestable cruelty This serueth to reprooue diuers sorts that Vse 1 goe about to varnish their actions with false colours thereby to blind the world and to put out their eyes These shew themselues to bee ranke hypocrites exceeding sinners against the Lord which serue to harden their hearts and to hinder them from a sight of their sinnes and sorrow for them For no man can returne from his sinnes and repent of his euill wayes so long as he goeth about to defend them because all such sinners doe declare a firme resolution to continue and goe forward in sinne and thinke themselues safe and sure because they haue some colours for their actions But the first beginning of repentance is confession a duty oftentimes commended and continually practised by the faithfull The first thing that Ioshua perswaded Achan to performe when he was taken as guilty for taking the accursed thing was that he should giue glory to the God of Israel and make confession vnto him Iosh 7.19 Prou. 28.13 1 Ioh. 1.9 Whereas such as hide their sinnes shall not prosper and they that say they haue not sinned doe make God a lyar and his word is not in them Wherefore we cannot giue a more euident signe of our want of the grace of repentance Psa 32.3 4 5. then by defending denying excusing or lessening of sinne Secondly this sheweth the cause why the Vse 2 dregs of Popish religion are so setled in the hearts of men that they are hardly rooted out euen because such deceitfull colours are set vpon them and their superstitious practises If they be accused for their idolatry worshipping of Images they pretend they worship God in the Image Touching the worship of Saints and praier to them they say they honor them as the friends of God and that they are vnworthy to approch or to come neere to God themselues and therefore in humility they goe to the Saints and Angels but this is nothing but to speake lies through hypocrisie Col. 2.23 Concerning their sacriledge in withholding the cup from the people they haue their colour that the labour of the Priest would be too great if he should deliuer the same to all himselfe or else that the blood of Christ might be spilt vpon the ground but these excuses cannot deceiue God hee seeth their open declining from the word of
to saluation Moreouer the Apostle speaking of one Mediatour and naming Christ to be that one 1 Tim. 2 5. speaketh in that place of prayer and therefore euen in praier he will haue vs to acknowledge no Mediatour of intercession but Christ Iesus onely A Mediatour of intercession as it is defined by Austine Aug. contra epist â—arm lib. 2 cap. 8. cannot agree to any sauing to Christ for he teacheth that it is commanded that euery Christian shold pray for others but he who requests for all and for whom none requesteth is the one and true Mediatour Againe they obiect Obiect that the Saints pray for vs and therefore we may pray to them Answ I answer this will not follow What the praiers of the Saints departed are Againe they pray for the perfecting of the body of Christ desire the full gathering together of the Saints they long for the resurrection restitution of their bodies which lye in the dust they wish to see the auengement of the blood of the holy martyrs shed for the testimony of the truth and craue to behold the last comming of Christ to iudgment to restore all things howbeit they know not the particular troubles of Gods children neither vnderstand the inward wrastlings and bucklings with sin and Satan which the conscience sustaineth no more then Eli knew the trouble of heart that Hannah had though she praied in his presence Wherefore let vs content our selues with the onely and all-sufficient mediation of Christ remembring the saying of the Apostle Iohn We haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes 1 Ioh. 2 1 2. And seeing he calleth vs vnto himselfe let vs not refuse to goe to him When he saith Come to me Mat. 11 28. shall we say nay we wil go to some other When Mary called her sister secretly saying The master is come and calleth for thee as soone as she heard that she arose quickly and came vnto him So it ought to be with vs Our master Christ calleth vs why doe we run from him why do we not run to him why do we run to any other Let vs not refuse to come to him who gaue his life for vs that we might liue in him Shall we then depart from him that calleth vs to them that call vs not that know vs not that heare vs not that help vs not that saue vs not Secondly this condemneth the ignorant Vse 2 multitude which through palpable and horrible ignorance rush into the presence of God without any Mediator knowing neither God nor themselues They dream that God is mercifull neuer consider what he is in his owne nature to wit a God of perfection a most iust Iudge and we can neuer reconcile his mercy and iustice but by looking vpon him in the face and countenance of Christ Iesus in whom only he is wel pleased Mat. 3 17. We can receiue nothing at his hands except we come to him in his Son For as he is perfect so he accepteth of nothing that is vnperfect But we can offer nothing to God but that which is tainted and defiled with sin and if God looke vpon vs our wants out of his Sonne wee are no better then the children of wrath he findeth matter enough in vs to reiect our workes and to condemne our persons We haue our praiers heard no other way but in the Name of Christ We are no otherwise accepted but in his beloued Iohn 15 6. Eph. 1 6. Acts 4 12. Heb. 2 14 â— Math. 1â— 1 to wit in Christ He is the onely Sauiour of the Church he saueth his people from death and him that hath the power of death that is the diuell He saueth vs from our sins guilt and punishment For sin is the power sting of death an vgly serpent Christ only hath quelled him he hath merited our saluation by his death and passion none else hath done it none else could do it The Saints glorified and all the company of the elect Angels in heauen were too weak and vnworthy to accomplish this work The Papists as we haue shewed make him but half a Sauiour ioyning others with him in the worke of saluation For they teach that with Christs merites we must ioyne the workes of grace in the matter of iustificatioÌ„ that with Christs satisfaction of the wrath of God we must ioyne our satisfaction by temporall punishment But we haue shewed before that he will bee a sole Sauiour or else no Sauiour at all Thirdly it behoueth vs in remembrance of Vse 3 this excellent benefite of Christs attonement to be thankfull to God This is the main cause of al thankfulnes The most common blessings which we receiue must at all times moue vs to be thankfull as meat drinke health wealth liberty peace prosperity and the like but this should as it were swallow vp all the remembrance of all the rest and the zeale thereof coÌ„sume vs Ps 116 12 â— What shall I render vnto the Lord for all his benefites toward me I will take the cup of saluation and call vpon the Name of the Lord. What deadnesse of hart then remaineth in many meÌ„ that neuer remember this great worke thereby to be prouoked to obedience and newnesse of life that so we may return our loue to God againe who loued vs first Lastly we must acknowledge what we are Vse 4 in our selues to wit vtterly lost the enemies of God the children of wrath the bondslaues of Satan and the heires of condemnation This we must confesse froÌ„ the bottome of our hearts haue a liuely feeling thereof before we can receiue him as our Peace-maker and Sauiour Math. 18 11. and 15 14. Luke 4 18 and 19 10. We must say with Daniel Shame and confusion of faces belongeth vnto vs chap. 9 8. What was due to the people in this place and what might they haue looked for if Aaron had not made an attonement but present death So is it with vs we are borne dead in sinnes and trespasses can looke for nothing but wrath and iudgement and fiery indignation which shall deuoure the aduersaries Hebr. 10 27. if Christ do not make peace between God and vs. Let vs therefore looke for saluation from him as men hearing of cunning Physitions to cure diseases do seeke and send to theÌ„ farre and neere Math. 9 20 21. Iohn chap. 7 verse 37. CHAP. XVII 1. AND the Lord spake vnto Moses saying 2. Speake vnto the children of Israel and take of euery one of them a rod according to the house of their fathers of all their Princes according to the house of their fathers twelue rods write thou euery mans name vpon his rod. 3. And thou shalt write Aarons name vpon the rod of Leui for one rod shall bee for the head of the house of their fathers WEe haue seene in the former chapter how the people enuied Moses in the Camp and
Iewell Therefore the wise man saith Prou. 22 1. A good name is to be chosen aboue great riches and louing fauour is aboue Siluer and Gold Eccles 7 4. Wherefore let no man thinke to raise himselfe by the fall of others or to gaine estimation to himselfe by the discredit and defamation of other men But onely what thing I say vnto thee that shalt thou do In theâ—e wordes God before hand instructeth and informeth Balaam what shall be the euent and issue of all his desires namely that howsoeuer hee coueted to curse the people of God and so to earne his wages and hire by the practise of wickednesse yet hee should be compelled and constrained against his will to wish the flourishing estate of the Church and to pronounce the blessing with his owne mouth Howsoeuer therefore hee were maliciously bent and carried with extreme fury and frenzy against the godly yet God declareth that all his rage should turne to the good of the Church and his tongue should vary from his heart Hereby we learn That the malice of the wicked 〈◊〉 â—â—e of â—â—â—d 〈◊〉 at 〈…〉 reâ—â— how great soeuer it bee is limited and restrained Albeit the enemies of the Church be oftentimes suffered to proceed and preuaile and to lay very great afflictions on the seruants of God yet al their power is stinted and determined they can proceede no further then God suffereth and permitteth This trueth is taught vs in sundry Scriptures for our instruction When Laban intended euill against Iacob God appeared vnto him and sayd Gen. 31 24 Take heede that thou speake not vnto Iacob ought saue good and Iacob telleth him that except the God of his father the God of Abraham and the fear of Isaac had bene with him he would haue sent him away empty but God beheld his tribulation and the labour of his hands and rebuked him yesternight When Pharaoh and the Egyptians pursued after Israel with horses and Chariots and sought their vtter destruction God fought for his people while they stood still and held their peace Exod. 14 25. This is it which our Sauiour signified when the Pharisies sayd vnto him Luke 13 32 33. Depart and go hence for Herod will kill thee Then hee sayd vnto them Go ye and tell that fox Behold I cast out diuels and will heale still to day and to morrow and the third day I shall be perfected neuerthelesse I must walke to day and to morrow for it cannot be that a Prophet should perish out of Ierusalem So Isaiah comforteth the messengers of Hezekiah against the blasphemies of Sancherib against the dangers of the city and against his rayling on and reproaching the liuing God 2 Kin. 19 6 7. So shall ye say to your master Thus saith the Lord Esay 37 26. Be not afraid of the words which thou hast heard Behold I will send a blast vpon him and he shall heare a noise and returne to his owne land because hee hath raged against me and his tumult is come vp into my ears therefore I will put my hooke in his nostrils my bridle in his lips and I will bring him back againe the same way he came All these things teach vs the truth of that doctrine which wee haue in hand namely that howsoeuer the vngodly rage and fret against the church of God yet their malice and madnesse is limited and the time of the continuance thereof appointed of God The reasons to confirme our faith farther Reason 1 in this point are these First the prouidence of God ruleth all things in heauen and earth the least and smallest things are ordained and ordered by him nothing falleth out by chaÌ„ce neither is whirled about in the wheele of fortune The Birds fall not to the ground the haires fall not from our heads without the will of our heauenly Father Matth. 10 verse 30. Howsoeuer therefore the enemies of the Church doe take crafty counsels and make bloody decrees against the peace and prosperity thereof yet they can doe no more then God hath concluded and then he hath in his purpose determined This the Apostles acknowledge Actes 4. verse 2â— in their prayer to God Doubtlesse against thine holy Sonne Iesus whom thou hast annoâ—nted both Herod and Pontius Pilate with the Gentiles and the people of Israel gathered theÌ„selues together to doe whatsoeuer thine hand and thy counsell hath determined before to bee done They cannot satisfie thâ—ir owne lusts nor accomplish the desseignes of their owne hearts their rage is restrained as with a bit and bridle that it should not hurt the people of God Againe maruell not that the course of wicked Reason 2 men is stopped by the hand of God for the diuels are limited and all the power of darkenesse is curbed so as the gates of hell shall not preuaile against the church We see this in Iob 1 12. 2 6. hee could not slay his seruants with the sword burne vp his sheepe with fire spoile him of his Camels by Robbers destroy his children with windes and touch his person with boyles before the Lord had saide vnto him Loe all that hee hath is in thine hand but saue his life Likewise when the Lord Iesus dispossessed the two possessed with diuels which came out of the graues very fierce so that no man might goe by that way Matth. 8 31 the diuels could not enter into the heard of Swine before they had besought him to suffer them to enter into them so that wee may bee assured that howsoeuer they be bloody spirits and greedy to hurt yet their tyranny is bound vp beeing compassed within the listes and limites of the power of God and inclosed within the circle of his iurisdiction that they cannot annoy such as are created after the image of God and redeemed with the blood of Christ without the diuine permission For the Prince of this world is iudged and cast out Iohn 12 31. and 16 11. his weapons are taken from him the spoils diuided his workes are dissolued and loosed his head is bruised and broken Vse 1 The vses of this Doctrine minister great comfort and instruction vnto vs. First we learne from hence to acknowledge the infinit power of God aboue all earthly power that is in flesh and blood True it is the rage of the enemies is great and the gates of hell are set wide open against the church of God yet they cannot preuaile or haue the vpper hand for God is with vs his power is manifested and his malice is abridged It hath alwayes beene an hard matter for men to stay in dangers and feare the remnants of infidelity and the dregs of distrust doe rest and remaine in the best men The trueth and omnipotency of God is hardly yeelded and consented vnto as appeareth in the example of Moses Aaron Num. 20 12. Psal 106 33. They beleeued not God to sanctifie him in the presence of the children of Israel but spake vnaduisedly with their
lips The like we see in the siedge of Samaria when the Lord promised that to morrow that time should bee great plenty of Barley and fine flower to bee solde a Prince answered and saide 2 Kinges 7 2. Though the Lord would make windowes in the heauen could this thing come to passe This appeareth in Zachary Luke 1 18. when God promised him a sonne in his old age he saide How can this thing be And whereby shal I know this When the Israelites were pursued ouertaken by the hoast of the Egyptians and were in present danger of death they wer soâ—e afraid and forgate the power of God able to deliuer them So the experience of our owne hearts in all dangers and difficulties that ordinarily fall vpon vs 〈…〉 doth tell vs how hard it is to rest vpon God as an all-sufficient helper in time of neede We distrust Gods promises and feare in euery euill that he wil not or cannot succour vs. Forasmuch therefore as we are priuy to our owne corruptions being readie to thinke our helpe and deliuerance to be vnpossible let vs in all troubles build on Gods power as on a firme rocke and sure foundation that can neuer be remoued Secondly hereby we haue a great comfort in our troubles and sufferings to consider the strong hand of God preuayling ouer them that do insult and triumph ouer the Church The yeeres and dayes the very houres moments of time touching the Churches afflictions are determined of God so that the vngodly shall rage but their time This is it which God speaketh to Abraham Gene. 15 13. That his seede should bee a stranger in a Land that is not theirs foure hundred yeeres and shall serue them Thus when the people of Israel were carried into Babylon The daies of their captiuity are determined to be seuenty yeares Ier. 25 11 12 29 10. When Pilate the Lieutenant of the Romanes and Iudge of Iudea had sayde vnto Christ Iohn 19 10 11. Knowst thou not that I haue power to crucifie thee and haue power to loose thee Iesus answered Thou couldest haue no power at all against me except it were giuen thee from aboue Let vs therefore goe constantly forward in our vocation to do our duties to speake freely in the middest of the enemies though they do heare vs sit among vs. This we see to haue bene the behauiour of Christ Iohn 8 20 21. These things spake Iesus in the treasury as he taught in the Temple and no man laide hands on him for his houre was not yet come Where we see the place the persons the time seemed to fauour his enemies yet hee taught boldly and preached openly amongst them This example must bee our imitation Though we liue among many dangers are inclosed with a thousand deaths yet we must know that we are protected regarded defended of God we are by his right hand made able to stand when so many deuices of the vngodly assault vs and so many hornes of the wicked push at vs to ouerthrow vs. It is an admirable and maruellous thing considering the enemies of the Church and Gospell both open and secret professed and close knowne aduersaries and close brethren all mischeeuous hauing also such men and meanes to worke their malice that any Church continueth in the world being as a little flock among many wolues Wherfore if there be any light of the Spirit of God in vs the consideration of this that their rage is determined must giue courage and constancy both to vs that be teachers and to you that be hearers and worke in vs all assurance of helpe and assistance to come from the highest heauens Thirdly this doctrine is a great terrour to Vse the wicked persecutors and malicious enemies to consider their estate and to remember their condition that they cannot do what they list but what God will they cannot execute whâ—â— they please but what pleaseth God This limitation of their rage abridgement of their doings is sufficient to dane their hearts and to pull them backe from fighting against God If they could prolong their daies and double their strength as they can increase their malice and double their deuices they might haue some cause to insult and triumph ouer the faithfull But seeing they are stinted as the hireling that hath his taske shared out vnto him it serueth notably to abate theyr pride to asswage their malice to confound their deuices and enterprizes against the seruants of God They are not their owne men they are not free and at their owne libertie God holdeth them in and tyeth them short that they cannot rage and reigne at their own pleasure Herod and Pontius Pilate the Gentiles and the Iewes 〈…〉 could doe no more then God had determined Let all the vngodly remember this doctrine and consider it in their hearts it will be a notable bridle to restraine them from all euill practises and to stoppe the course of their corrupt purposes They cannot preuaile ouer the Saints of God albeit for a time they haue the vpper hand The time shal come when they must giue an account of all their workes Lastly seeing the times of the enemies Vse 4 preuailing bee set let vs not feare the faces of men they can but run the race that God hath set them albeit they rush forward like blinde men and thinke themselues able to do great things yet their power is subiect to an higher power and their malice shall quickly haue an endâ— If a Prince should encourage any of his poore subiects against the might and oppression of any of his Nobles and sayâ— vnto him Feare not his feare I will be thy defence and protection I will stand betweene thee danger he shall do thee no harme would not this make him ioyfull and banish all feare from him of being ouer-borne and ouer-matched by his might But this is our case and condition lying vnder the crosse afflicted of enemies and persecuted for our profession the Lord hath promised to beare vs out and to bee a buckler round about vs. If then the Lord be our light and our saluation whom shall we feare If the Lord be the strength of our life of whom shall we be afraid Psal 27 1. Therefore Christ Iesus comforting and imboldning his disciples against dangers to come Matth. 10 25 26 28 31. forewarning them that they should be deliuered vp to the Councels bee scourged in the Synagogues be brought before Gouernors and bee hated of all men for his names sake exhorteth them to patience courage I care them not for there is nothing couered that shall not be disclosed nor hid that shall not be knowne Feare ye not them that kill the body are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell We are safe vnder Gods shield they cannot cut off one houre of our life they cannot shorten one moment of our
it self who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife Gen. 19 she looked backe contrary to the commandement of the Angel and was turned into a pillar of salt Her offence might seeme little at the first and the punishment to be ouergreat howbeit we must not measure sinne by the outward acte but by the commandement and will of God which is the onely rule of righteousnes This her disobedience seemeth to proceed from infidelity vnthankfulnesse curiosity and the immoderate loue of the world of the substance which they had left behind and therefore she is punished and made as a mirror and monument of Gods iustice which Iosephus testifieth to continue to his time Ioseph antiq Iud. lib. 1. ca. 1◠yet we doubt not but her soule was saued and she receyued to mercy The like we might say of Iobs childred they were all sodainly slaine by the fall of the house wherin they were assembled yet they gaue good testimony of their godlynesse in their life for as no euil is recorded of them in the Scripture so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth God heard their father when he praied for them when bee sent for them they came dutifully and obediently vnto him if they had despised that God whom their father worshipped he would not haue said It may be my sonnes haue blasphemed God and it had beene a vaine thing for him to speake to them of sanctification Moreouer if their bankettings feastings had bene like our Wakes and reuels which they commonly call Yeauals or drunken feasts of such as call themselues good fellowes he ought to haue forbidden their meetings and not to haue prayed to God to pardon their sins which they might commit in their meetings and thereby suffer them to liue in the continual practise of sin forasmuch as that were to mocke and dally with God not desiring pardon for sinne past but to craue free liberty to sin for the time to come And if the father had doubted of their saluatiō no doubt hee would haue bewailed their destruction Lastly it is to bee noted that they feasted in their owne houses they did not run to Ordinaries or haunt Ale-houses or frequent Tauernes neither did they feast euery day like the rich glutton whose daily dinners were daily feasts for hee did nothing else but feast euery day neither did they keepe companie with ruffians swearers drunkards swaggerers and such like but they inuited one another to witnesse their good will and to continue mutuall loue among themselues The like wee might say of Vzzah that stayed vp the Arke and was stricken with sodaine death because he laid his hand vpon the Arke 2 Sam. 6 7. So was it with Vriah the faithfull seruant of Dauid yet he was slain by the sword of the Ammonites 2 Sam. 11 17. Iosiah that good king serued the Lord from his youth yet dyed hee a violent death and was slaine by Pharao Nechoh at Megiddo and al the people of the land mourned for him 2 Kings 23 29. Reason 1 Thus doth God deale with his owne children oftentimes they are chastised in this world lest they should be condemned with the wicked in the world to come 1 Cor. 11 32. Secondly those whom God loueth hee loueth vnto the end Ioh. 13 inasmuch as all his giftes are without repentance Rom. 11. therefore temporall chastisements cannot alter his loue or make frustrate the gifts that once he hath bestowed vpon his children Thirdly euen his owne people sinne against him for in manie things we sinne all Iames 3 ver 1. and therfore when they sinne against him he chastiseth thē with death as with a rod howbeit his mercie he neuer taketh from them Thus did Iosiah offend he would not heare the word of the Lord which was brought vnto him therefore he was smitten by the hand of God Vse 1 This teacheth that it is a false rule and a deceitfull measure to iudge of the saluation of men by temporall things whereas commonly all things fall out alike to the godly vngodly Eccl. 9 12. Many there are that wil take vpon them to iudge and censure men to bee out of the fauour of God because sometimes they dye sodainly and sometimes strangely and contrarywise if they dye in their beddes quietly and calmely they conclude that they must necessarily bee the children of God for that cause onely But if we haue no better testimony to discerne a childe of God then this note we may soone be deceiued for this may often happen more by the nature of the disease then through any grace in the soul of the diseased The constant course of a mans life is the best witnesse what is in man A man may dye rauing and haply blaspheming and yet be the seruant of God by the violence and rage of some sicknesse disturbing the head and the braine For as Paul sayeth It was not hee but sinne that dwelled in him Rom. 7 15 so I may say it is not they that raue and blaspheme it is the force of their sicknesse to which they do not consent and againe a man may go away like a Lambe and yet dye out of Gods fauour and go to hell as Iob chap. 21. verses 13 14. Vse 2 Secondly this reprooueth the Popish sort that commonly condemne Zuinglius a sound defender of the true and Apostolike faith Zuinglius defended because he died in the field as a good Patriot against the enemies of his country Hee did no more then euery true Minister and faythfull man ought to be ready to do Hee was slaine with the sword of wickedmen but that death was an honourable death Hee exhorted the people to constancy in the faith as the Priest is commanded in the Law to do Deut. 20 23 It is no reproach to dye in a good cause and a iust quarrell If he had dyed as Sanders an arch enemy to the Queene and State dyed in Ireland in the rebellion which himselfe had procured who died distracted and in a frenzy to behold the hand of God gone out against him and all his plots and proiects crossed O what outcries would these men then haue made he died as a Traitor against his lawfull Prince in the Popes quarrel and was in the field against his owne Soueraigne whereas Zuinglius dyed with his owne Cittizens in a good cause and was lamented of all good men Lastly we must take heed we doe not iudge Vse 3 rashly and rigorously of the Churches sorrowes and afflictions albeit they seem oftentimes both strong and strange when God feedeth them with the bread of teares giueth them teares to drinke in great measure Psal 80 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen and the flesh of his Saints to the beasts of the earth their