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
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
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
voluptuousnes and sensuality which could not be subdued by warre or witchcraft according to the receiued opinion Difficiliâ—â— esâ— voluptatem vincere 〈◊〉 dâ—â—erem It is harder to ouercome prosperity then aduersity and pleasure then sorrow Indeed we are compassed about with many tentations and the subtle serpent layeth baytes before vs of all sorts some on the right hand and other on the left hand yet none are more dangerous or deceitfull then such as come masking vnder the vizard of honour pleasure profit and preferment as we see in Dauid in Sampson in Salomon in Lot in Noah and in the Israelites in this place all which were caught with these hookes Wherfore Moses hauing already set downe what outward dangers they had ouerpassed threatning theyr ruine and working together to stop their passage into the Land of Canaan now he declareth an inward danger greater then the former arising from themselues and setled in theyr owne bowels euen theyr owne sinnes against the first second Table which had consumed them in the Wildernesse vnlesse God in mercy had bene appeased toward them at the intercession of Moses and the execution of Phinehas Such is our weaknesse in all our wayes and thus wee halt in our obedience so that our strength is to confesse our owne frailty and a step toward perfection is to acknowledge our owne imperfection Hauing therefore in the chapters going before considered the entrance into this history as also the history it selfe of Balak and Balaam let vs now heare the end and conclusion of all in this chapter wherein wee are to consider three things First the sinne of the Israelites committed against God Secondly the reconciliation and attonement whereby his wrath is pacified Thirdly the commandement and decree of God against the Midianites through whom the scandall and offence came Touching the first point deliuered in this diuision which is the sinne of the people the Spirit of God setteth downe both the circumstances and substance thereof For first it is described by the time when it was committed by the place where it was committed and by the meanes or maner how it was committed The time and place were while the Israelites rested and remained in the plaine of Moab â—t Shittim which is the two and forty mansion and the last place where they pitched their tents in the wildernes as appeareth in the three and thirty chapter of this book of Numbers ver 50 which serueth to increase the greatnesse of their sinne in that being now brought by the prouidence and mighty hand of GOD to the frontiers and confines of the land of promise they doe shamefully and shamelessely fall from him The manner and occasion of theyr sinne was in that the Moabites and Midianite brethren in euill combined together both to one purpose by Balaams counsell made theyr daughters common to entice and allure the Israelites beeing no doubt adorned with whorish attyre decked in all wanton and lasciuious manner fit to bring them to their lure and loue or rather lust and so to worke theyr ouerthrow as we see Salomon describing the harlot painteth her out in her colours and cunning that shee maybe well knowne better detested Prou. 3 4. and 6 24 25. and 7 10 11. and 9 13 14.15 Thus much of the circumstances of theyr sinne Touching the substance of theyr sinnes we are to obserue both theyr wicked facts and theyr obstinate contumacy and setled continuance in their sinne Their facts or actions are noted to be these three First bodily fornication and vncleannesse condemned in the seuenth Commandement defiling the hoast hindering true sanctification and estranging them from God who is a God of purity and holinesse and who commanded them to bee holy Secondly Idolatry which is spirituall fornication forbidden in the first Commandement which prohibiteth vs to haue to acknowledge and worship strange gods This is vtterly to renounce our faith to God the Husband of his Church to defile the marriage couenant Hosea 2 19. and to deny that true Religion into which we are entred Thirdly they coupled themselues to Baal-Peor that is to the Image of Baal which was adored and worshipped in Mount Peor Numb 23 32. where no doubt the Idoll had some Shrine or Chappell erected for his seruice â—â—cel lib. 4. 〈◊〉 1â— lâ—b 〈◊〉 vlt. in like manner as the Papists do call her the Lady of Lauretto which is worshipped in that place With this filthy and detestable Idoll they ioyned themselues and worshipped it with diuine worship and consequently renounced the worship of God being made one body with the Idolaters For when once his worship is mingled and corrupted the true God is turned into an Idoll such worship is Idolatry and abhomination in his sight for as the Prophet saith If God be God follow him if Baal bee God follow him 1 Kings 18 21. Now in setting downe these sinnes marke how the Israelites fell into them by steps and degrees If the Moabitish women had at the first tempted them to worship Baal and had said vnto theÌ„ Come let vs go serue strange gods no doubt they would haue detested and abhorred so great wickednesse But Satan is a more expert and cunning workman and his instruments are more subtle and wise in theyr generation Therefore first they call them to their feasts and banquets to eate of the meates and delicates that they had prepared and afterward they draw them to Idolatry which for the most part hath fornication a companion with it as we shall see hereafter further opened vnto vs. The next point is their obstinacy and continuance in the dregs of their sinnes ioyned with shamelesnesse and hardnesse of heart But because all stubbornnes and contumaâ—y presupposeth of necessity both reproofe and chastisement Moses setteth downe the obseruation of this course and order For first the chiefe heads of that people which fell to commit Idolatry and fornication were apprehended and executed before the going downe of the Sunne to pacifie the wrath of the Lord lest if that wickednesse had remained vnpunished the whole body of the people should be defiled Thus God declareth Acts 10 34 35. That with him is no respect of persons but as he that doth righteously is accepted of him so he that prouoketh him sinneth against his owne soule The higher the place of men is the greater is their sinne who hurt more by theyr example then by their offence Thus the chiefe in the offence are also the chiefe in the punishment After this hanging vp of the heads of this rebellion he chargeth the Iudges and Officers of the people that had kept themselues pure and vndefiled to kill al those with the sword that had sinned against the Lord which belonged to their charge and iurisdiction according to the ordinance of God and order that he had established Exod. 18 25 appointing them to bee Rulers ouer hundreds Rulers ouer fifties Rulers ouer tens Thus the wrath of God was appeased
of man shall bee humbled and the loftinesse of men shall be abased and the Lord onely shall be exalted in that day Esay 2 11. And if we would enter into the consideration of examples we haue plentifull testimonies in the word of God of Abimelech the King of Gerar Pharaoh the King of Egypt Sancherib the King of Ashur Herod King of Iudea and sundry Princes and Nobles who haue tasted of the iudgements of God punishing them for their sins and rewarding them according to their iniquities Reason 1 Neyther can wee maruaile at this dealing of GOD finding out euen superiors in their sinnes if we consider that he is no accepter of any mans person hee is sufficient and able to make al men stoope vnder his hand For howsoeuer many of high place blinded with the glory of the world puffed vp with the vanity of earthly things stored with abundance of riches and magnified with the applause of the world thinke themselues priuiledged and exempted from the order and ranke of all other men yet their places cannot deliuer their persons from punishments when they prouoke the Lord to wrath against them What priuiledge to sinne hath the Prince more then the subiect or the rich more then the poore or what promise hath one more then another to be freed from the iudgements of God when he hath sinned seeing destruction is threatned alike to come vpon thigh and low So then howsoeuer respecting of men for their places and callings for their riches and friends and such like outward dignities bee common among men yet there is no such acceptance in the Almighty Hence it is that Iob saith With him is strength and wisedome he that is deceiued and that deceiueth are his he causeth the Counsellers to go as spoiled maketh the Iudges fooles he looseth the collar of Kings and girdeth their lomes with a girdle he leadeth away the Princes as a prey and ouerthroweth the mighty Iob 12 17. To this purpose doth Samuel exhort the Israelites Feare you the Lord 1 Sa. 12 2â— and serue him in the truth with all your hearts and consider how great things hee hath done for you but if yee doe wickedly ye shall perish both ye and your King Secondly euen Princes are by nature but Reason 2 men We allow them the chiefest place among men and honour them as the Lieutenants of God yet they are not to be exempted from the number of men and the creatures of God but are subiect to him and his iudgments as well as the rest of the sonnes of men This is it which the Lord speaketh vnto them I haue said ye are gods and yee are all children of the most High but ye shall die as a man and yee Princes shall fall like others Psal 82 6 7. Ioh. 10 34 35. The Prophet Esay speaketh in likâ— manner Esay 31 3. To like purpose speaketh another Prophet against the King of Tyrus who had his heart exalted and thought himselfe equall with God Ezek. 28 9. Wilt thou say before him that slayeth thee I am God But thou shalt be a man and no God in the hands of him that slayeth thee We are now come to make vse and application Vse 1 of this doctrine First it condemneth such as flatter Princes in their sinnes and perswade them that they are exempted and freed from the common condition of men that they may doe what they list and are not to be reproued of any And indeede it is true that Princes haue and ought to haue a royall prerogatiue howbeit no prerogatiue to sinne and if they can claime no prerogatiue to sinne they can challenge no priuiledge from the punishment of God Therefore this kinde of people setting vp to Princes a freedome to offend against God and giuing them immunity and impunity from the iudgement seate of God are indeed the greatest most dangerous enemies to Princes and great men It is well saide of one that it were better to light among carrion Crowes Diogenes then among flatterers because they can spoyle the body alone but these corrupt the minde foster the sinnes of those whom they do flatter colour them with the names of vertue consequently harden the hearts of such as hearken vnto them There are few men of note and account in the word but are tryed and troubled with these enchanters that bewitch them with their sweete wordes and will speake any thing for their aduantage When the foolish people heard the eloquent oration of Herod and saw his pompe and glory they gaue him this appâ—â—â—se The voyce of God and not of man Acts 12 22 23 but immediately the Angel of the Lord smote him because he was delighted with these Sycophants and returned not the glory vnto God So then it standeth all great men in hand to banish such dissembling clawbackes from them to stoppe their eares against their base and abiect flatteries and fooleries and to suffer themselues to bee admonished of their duties reproued for their sinnes taught by the word and informed in the wayes of godlinesse Vse 2 Secondly it serueth to instruct Princes to bee subiect to GOD and to obey him in all things seeing GOD will require the breach of his Law at their hands All superiors and gouernors ouer others must looke for Gods wrath to fall vpon them and his punishments to ouertake them whensoeuer they walke in euill wayes and transgresse against Gods commandements For as Princes punish such as transgresse their statutes so will God execute vengeance against those that breake his Lawes Princes haue rule ouer their subiects but God ruleth ouer Princes themselues and maketh them lyable to his iudgments Dauid was a man after Gods heart yet the Lord brought many corrections and chasticements vpon him to hold him in obedience It belongeth therefore as a speciall duty to men of high place and dignity to turne to the Lord lest they prouoke him to wrath and so they perish according as the Psalmist spaeketh Bee wise now therefore yee Kings be learned ye Iudges of the earth serue the Lord in feare and reioyce with trembling Kisse the Sonne lest he be angry and ye perish in the way when his wrath shall suddenly burne blessed are all that trust in him Psal 2 10 11 So the Lord hauing threatned in the Prophet Zephaniah to visite the Princes and the Kings children he exhorteth all to repentance before the decree come forth and they be as chaffe that passeth away in a day and before the fierce wrath of the Lord come vpon them Zeph. 1 8 and 2 2. Likewise the Prophet Ieremy declaring that the Lord would powre out the viole of his vengeance vpon the inhabitants of the land euen the Kings that sit vpon the throne of Dauid the Priests and the Prophets he commeth to vrge this vse vnto them Say vnto the King and the Queene Humble your selues sit downe for the crowne of your glory shall come downe from your heads Ier 13 13 18.
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
number and greater in waight follow after these When God sendeth the barrennesse of ground the blasting of corne the vnseasonablenesse of weather the ouerflowing of water the infection of sicknes such like scourges of his hand they are euident marks of his wrath and the very prints of his footsteppes whereby we may trace him out comming against vs to destroy vs. They are the messengers of God to cite and summon vs to answer before him for our contempt of his word and of his former threatnings When he taketh away faithfull men that feare his name especially good Princes and godly rulers it is an assured token that his wrath beginneth to be kindled and wil ouertake the remnant of the people When the head is smitten it cannot be but the rest of the body must immediately after smart for it Thus God threatneth in the Prophet Esay 3 2. 57 1. That he will take away the strong man and the man of war the Iudge and the Prophet the prudent and the aged the captaine of fifty and the honorable and the counsellor And in another place The righteous perisheth and no man considereth it in heart and mercifull men are taken away and no man vnderstandeth that the righteous are taken away from the euill to come A notable example heereof we haue in Noah and his family so soone as they were entred into the Arke and the doore of it shut vp immediately the rain fell the flood came the fountaines of the deepe were broken vp the windowes of heauen were opened the inhabitants of the earth were drowned Gen. 7 16. 19 16. When Lot and his family were brought out of Sodome and set without the City the Lord being mercifull to them The Lord rained fire and brimstone from heauen vpon the people of Sodome and Gomorrah When the godly King Iosiah was taken away that his eyes should not see all the euill which the Lord would bring vpon the land the wrath of the Lord arose against them they mocked the messengers of God despised his words and misused his Prophets and hee brought vpon them the king of the Chaldeans who slew their young men with the sword and spared neither yong man nor virgin ancient nor aged God gaue all into his hand 2 Kin. 22 20 2 Chron. 36 16. Moreouer the Lord hath other scourges which belong to the soule as when he taketh away godly Ministers with them his holy word So he threatneth by the Prophet Amos to send a Famine of his word chap. 8 11. This is a token that God will forsake that people and condemn them to death when he taketh from them the meanes and maintenance of their life These are the beginnings of greater iudgements and by them we may iudge the wrath of God to be at hād which are as a warning peece vnto that volly of the Lords Ordinance which our great sins haue caused him to mount vp against vs and he threatneth to discharge vpon vs. So then it behooueth vs not to bee dull and drowzie in marking the iudgements of God the signs of his wrath to the end we may be prepared to preuent them and to meete the Lord by vnfained repentance before they fall vpon vs. Vse 3 Thirdly it is our duty to pray vnto him and to intreate him that albeit we continually prouoke him by our sins yet that he would not fall vpon vs in his wrath nor punish vs in his sore displesure but deal with vs as a father with his children This is it which the Prophet craueth at the hands of God Psal 6 1. 38 1 2. To this purpose Ieremy speaking of the captiuity at hand prayeth thus Ier. 10 24 25. O Lord correct me but with iudgement not in thine anger lest thou bring me to nothing poure out thy wrath vpon the Heathen that know thee not c. If the Lord should deale with vs according to our sinnes and recompence vs according to our deseruings we were not able to stand in his sight If hee should enter into iudgement with vs no flesh should be righteous before him Wee must therefore desire him to chastise vs as a father not as a Iudge to amend vs not to destroy vs as the Prophet speaketh of his owne experience Psal 118 18. The Lord hath chastened me sore but he hath not deliuered me to death Vse 4 Lastly we must be prouoked vpon the consideration of the wrath of God full of rage iealousie moued with our sinnes to seeke to please him to forsake our iniquities and to be reconciled vnto God This is the vse which the Apostle maketh Heb. 12 28 29. Seeing we receiue a kingdome which cannot be shaken let vs haue grace whereby we may so serue God that wee may please him with reuerence feare c. So we are charged to mortifie our members which are on earth as fornication vncleannesse and such like because for such things the wrath of God cometh on the children of disobedience Col. 3 5 6. So then the consideration of the fiercenesse of Gods wrath must bring vs neerer vnto him and make vs obedient to his will Let vs walk in all his commandements and make conscience of all our wayes Let vs studie to please God in all things and to be fruitfull in good workes Let vs liue soberly righteously and godly in this life and shew forth the liuely fruits of him that hath called vs out of darknesse into this maruellous light that so his wrath do not ouertake vs nor his iudgements finde vs vnprepared We should alwaies liue as if wee should dye presently or the day of iudgement come immediately For what shall it profit vs to liue in all pleasures and carnall delights for a few yeares and then to suffer eternall torments What shall it auaile vs to win the world then to lose our owne fouls Matth. 16 26. Are not they more then madde men that will hazard their soules procure the heauy wrath of God for a little profit and a short pleasure Let such as wil not be drawn from their sweet sins assure themselues they shall one day pay dearly for it and taste the most bitter woes that can be conceiued when they shal be separated frō God shut out of his fauour and bee barred out of his kingdome Oh! that there were in vs wise hearts to consider these things betimes and to preuent all the iudgements of God that hang ouer our heads Let vs prepare our selues against the houre of death then which nothing is more terrible against the day of iudgement then which nothing is more horrible and against the danger of hell fire then which nothing is more intollerable the paines pangs whereof are without end without ease without remedy Verses 10 11 12 13. Then the Lord spake vnto Moses saying Phinehas the son of Eleazar hath turned mine anger away from the children of Israel c. We haue seene the zeale of Phinehas in
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
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
learne the duties of his owne speciall calling fol. 224 3 The holy things of God must bee handled of vs reuerently and religiously fol. 228 4 It is lawfull for the Ministers to make repetitions of such things as they haue formerly taught fol. 235 5 How meane and low soeuer our places bee wee ought not to murmure at them or be discontented with them fol. 241 6 When the will of God is made knowne vnto vs we must yeeld obedience to the same fol. 247 CHAP. V. OBstinate sinners are to bee excommunicated and cast out of the Church fol. 258 2 All sinne is foule filthy and infectious in the sight of God fol. 277 3 The consideration of Gods presence must prouoke his children to wel-doing fol. 283 4 God is euermore present with his people fol. 285 5 No church ought to tolerate or winke at filthy liuers and notorious offenders fol. 288 6 All sinne euen the breach of the second Table is committed against God himselfe fol. 296 7 Whosoeuer looketh for forgiuenesse must confesse his sinnes to God fol. 312 8 Restitution is required of all such as haue taken any thing away wrongfully fol. 320 9 Whatsoeuer is done to his Ministers GOD accounteth it as done to himselfe fol. 328 10 The blood of Christ taketh away our sinnes reconcileth vs to God the Father fol. 339 11 The Ministers of the Church that labour in the Word and doctrine ought to be maintained of the Church fol. 342 12 It is the part of a good mā to interpret all doubt full things to the best as much as may be fol. 350 13 None are to bee accounted guilty before they come to answer for themselues fol. 362 14 The name of God is neuer to be vsed or taken vp in an oath but in cases of necessity fol. 370 15 Adultery fornication and all vncleannes albeit secretly committed is notwithstanding punished of God fol. 378 16 God punished by proportion in the same things wherein men and women offend fol. 390 17 Howsoeuer the righteous may be slandered suspected and falsely accused yet God will make their innocency knowne fol. 396 18 God oftentimes bestoweth more vpon his Children then they aske of him and they are blessed far aboue all their desires fol. 403 19 All secret sins hidden from mens sight are notwithstanding knowne to God fol. 409 CHAP. VI. AMong the Iewes the vow of the Nazarites was in practise c. fol. 417 2 A set forme of prayer is lawfull to bee vsed publikely and priuately p. 424 3 It is the duty of all good Ministers to pray vnto God for the people fol. 428 4 God is to be prayed vnto to be the keeper and protector of his Church fol. 430 5 We must chiefly pray for Gods fauour for the peace of conscience fol. 432 6 The worke of the Ministery is made effectuall by the blessing of God fol. 434 CHAP. VII A Good worke begun must not be giuen ouer til it be finished fol. 437 2 Such as are of highest place ought to be more forward in good things then others fol. 439 3 Such as haue greatest blessings and gifts must be more forward in Gods seruice fol. 442 4 We must serue the Lord with the best things wee haue fol. 445 5 The good workes done by Gods childrē shall come in account before him fol. 449 6 The blessings of this life are oftentimes bestowed vpon Gods children in this life fol. 453 7 God is present in a speciall manner in places set apart for his worship fol. 455 CHAP. VIII THe Candlesticke and the Lampes in the Sanctuary signified c. fol. 459 2 The Church is the Candlestick appointed to hold the light of the word fol. 463 3 The Ministers all others that draw nere vnto God to performe any duty must be clensed fol. 467 4 The Ministers of the Church were ordained by imposition or laying on of hands fol. 469 5 The Ministers are the Lords seruants to serue him in the worke of the Ministery fol. 473 6 The Ministers must bee tried before they bee admitted to teach the people fol. 474 CHAP. ix OF the feast of the Iewish Passeouer of the signification thereof to vs. fol. 477 2 It is great greefe to Gods children when they are any way kept from Gods seruice fol. 482 3 In all doubts we must aske counsell of God by his Word and by his Ministers fol. 484 5 Open offenders and impenitent persons should be put from the Lords table fol. 487 6 Such as carelesly omit the Word and Sacraments or any part of Gods worship ly vnder the wrath iudgements of God fol. 489 7 It is necessary for all Christians to partake the Sacraments of the Lord at the times appointed by the church fol. 491 8 Christians ought to haue churches or Temples decent and seemly to meet together for the seruice of the true God fol. 493 9 Christ is the substance of the Sacraments both of the old and new testament fol. 497 Chap. X. OF the two siluer Trumpets appointed and the vse of the concerning belonging to vs fol. 502 2 God would haue Order obserued among all those that belong vnto him and at all times c. fol. 506 3 There ought to be a communion of earthly blessings among the faithfull and such as are Gods children fol. 508 4 The seruants of God are allowed to vse a set form of prayer fol. 511 5 The wicked are all the enemies of God doe vtterly hate him whatsoeuer they plead and pretend for themselues fol. 515 6 The enemies of the church of God are the verie enemies of God himselfe fol. 516 7 God resteth and dwelleth for euer among those that are his people fol. 519 8 God hath a world of much people euen a great multitude that belong vnto him fol. 520 CHAP. XI 1 IT is the property of carnall men whensoeuer any thing falleth not out according to their corrupt desire to murmure against GOD. fol. 523 2. Among other iudgements of God fire is one fol. 521 3 Knowledge and the light of Gods will and word receiued into our hearts encrease sinne iudgment Ibid. 4 The iudgements of God that befall vnto men are both punishments and instructions fol. 526 5 Sinne is dangerous to be entertained of any land or particular person fol. 528 6 Many are in the profession who are not true mebers of the Church fol. 529 7 One euill man marreth and corrupteth another by his euill Ibid. 8 The things of this world by carnal men are preferred before heauenly things fol. 530 9 God hath in great mercy prouided a large and liberall diet for his children fol. 531 10 Magistracy is a great burden and Magistrates are for the peoples good fol. 534 11 God punisheth in the middest of our meates as well as with want and scarsity fol. 536 12 Many are the failings euen of the best seruants of God in faith and obedience fol. 538 13 Naturall reason and carnall
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
of all Christian Princes and godly Magistrates to bee more earnest to see God obeyed and his worship maintained especially seeing thereby they shall procure God to bee serued and their owne estates to bee secured To leaue the farther prosecuting of this point Is order onely to bee regarded and esteemed in the Church and common-wealth hath it place onely in these ecclesiasticall and ciuill assemblies No it stretcheth a great deale further and extendeth it selfe through euery part of humane life Order must be shewed in the liues of all men For there can no kingdome no house no City no society stand without order The Apostle Paul to the Thessalonians describing wicked persons that liued within the compasse of no obedience noteth them by this marke they were without order nothing was first or last with them or at the least the last was done first and the first practised last they did all things in disorder and confusion Hence it is that he saith chap. 3. We warne you brethren 2 Thes 3.6.7 in the name of our Lord Iesus Christ that yee withdraw your selues from euery brother that walketh inordinately and not after the instruction which ye receiued of vs for ye your selues know how ye ought to follow vs for we behaued not our selues inordinately among you A good action done in a confused manner is as good as not done forasmuch as the Lord reiecteth things done not onely disorderly but also preposterously If this be so in all actions much more in the commandements of the Lord. Wee see this in the sonnes of Eli they did not prophanely omit to sacrifice Sam. 2.17 yet because preposterously they serued themselues first they are noted to be wicked men exceeding sinners against the Lord. Whiles the meat was seething they fetched it out of the pot or caldron with flesh hookes for the Priests dyet and afterward they burned the fat for sacrifice the which which should haue beene the first in order thus they shifted for themselues in the first place which should haue beene last and gaue the Lord his portion in the last place who in religion and reason should be the first and thereby euen by this disorder they prouoked the wrath of God against themselues This appeareth also in the example of the two sisters mentioned in the Gospel Luk. 10.40 which declareth to vs the trueth of this point and what is the order allowed and appointed for vs to follow It was not vnlawfull for Martha to minister to Christ to entertaine him to prouide necessaries for him and to busie her selfe in seruing of him but she did it in a wrong course she should first haue chosen Maries part to sit at his feet to heare his preaching before she had combred and entangled herselfe with much seruing and therefore she is reproued and her sister commended For he regardeth more to be heard diligently then entertained delicately Ver 41.42 so that he saith Martha Martha thou carest and art troubled about many things but one thing is needfull Mary hath chosen the good part which shall not be taken away from her And if we would haue a plainer direction what ought to be first with vs and what second yea a perfect platforme of ordering our waies our Sauiour sheweth vs in the Gospel Mat. 6. Matth. 6.33 First seeke the kingdome of God and his righteousnesse and then all these things shall be ministred vnto you Here is a plaine and perfect order he that keepeth this order is blessed he that breaketh it hath no promise of blessing from him There is a methode to be vsed in all arts and much controuersie hath beene what it is and of how many sorts it is but behold here the right methode the onely methode to learne the art of artes and the science of all sciences here is first and here is second The first thing that we must beginne withall is Gods kingdome then follow worldly things which are the second Thus are we taught to make an entrance to religion and how to proceed Prou. 9.1 by him that is Wisedome it selfe heere is the most exquisite order laid before vs let vs take knowledge of it in our mindes loue it with all our hearts and expresse it in our liues We must not be like to him in the Gospel that was called to follow Christ he did not absolutely deny it nor directly refuse it but he would follow him after his owne fancy he must first take leaue of his friends and bid them farewell that were in his house Matth. 8.19 Luk. 9.60.91 and afterward he would be a follower and a disciple Thus it is with all men of this world who haue not learned Christ aright they are preposterous in their wayes they inuert all good order they make the first to be the second and promote the second into the principall place If a man that knoweth learning should come into a schoole and see those of the lowest forme set in the vppermost seats and the best schollers thrust downe into the inferiour places he would thinke it to be a great confusion by and by condemne it as a place without all order Wee should euery one erect a schoole of God and godlinesse in our owne hearts in which wee must set heauen and heauenly things in the highest roome and earthly things beneath and then we shall make it manifest that we haue learned the best and the rightest methode As for those that preferre Mammon before God and this world before the world to come of which sort are too many as daily experience telleth vs they are no good Artizans they are ignorant of the right methode and therefore they runne into a thousand mazes and confusions wherin they loose themselues and oftentimes their owne soules To conclude The rules of order prescribed let vs all take notice of this generall methode that shall much helpe vs when we come to the particulars and beare away these few rules of direction First we must forsake the euill and then chuse the good True it is we must doe both Esay 1.16 Psal 34.15 but both in order first we must plucke vp the weeds before we can sow good seed in the garden of our hearts we must grub vp the tares before we can gather the good corne into the barne first we must remoue the rubbage before wee can build our house aright Secondly wee must obserue an order both in chusing the good and in refusing the euill For as the former rule guideth vs to forsake the euill and then to cleaue to that which is good so this goeth farther and pointeth out an order as it were with the finger what order to take herein which is that in refusing the euill the greatest euil is most of all to be hated and eschewed and the lesser in the next place Contrariwise the greatest good is with the greatest strength to be pursued after 1 Cor. 12.31 vntill we ouertake it
GOD had a remnant among them according to grace euen his elect and chosen people which he would not cast away for their sakes the dayes of their great distresse in the Land Luc. 21 23. and of wrath ouer this people should be ended and finished which declareth how precious and deare the faithful that feare God are in his sight that because of their company he would ceasse to scourge afflict the nation any longer euen as at the intercession of Abraham he would haue spared Sodome and Gomorrha if ten righteous persons had beene found there Gen. 18. So God shewed mercy to the hoste of Israel because Iehosaphat was present with them And therfore when Iehoram the son of Ahab complained for want of water the Prophet Elisha answered What haue I to do with thee Get thee to the Prophets of thy father 2 Kin. 3 13 14 and to the Prophets of thy mother as the Lord of hosts liueth in whose sight I stand if it were not that I regard the presence of Iehosaphat the King of Iudah I would not haue looked toward thee nor seene thee So then wee see to returne to the former point that hee speaketh of ending the troubles of the Iewes and siege of the City not of cutting shorter the day of iudgement Thus God knowes how to mitigate the sorrowes and shorten the calamities that threaten the ruine and subuersion of his seruants And who is it but desireth comfort in time of trouble If then wee would bee assured that these things belong vnto vs How we may comfort our selues in trouble take comfort in the meditation of them let vs obserue these points as speciall rules for our edification First it is our duty to acknowledge Gods mercie to be great who might lay a greater loade and an heauier burthen vpon vs. When the Angel stretched out his hand to destroy Ierusalem the Lord staied his hand caused the plague to ceasse so that when thousands fell downe on the right side and ten thousands on the left side they were spared and not touched Whence did this difference arise And how came it to passe that the City was passed ouer the rest of the Land punished Was it because these were worse liuers or greater sinners or was it because there were better people in Ierusalem then in other corners of the country Was it because of the goodly buildings in the City or because of the multitude of rich and wealthy Citizens or because of the sumptuous stones of the Temple or because of the sacrifices and seruice of God solemnized in the Temple or because the seate of the King and the Thrones set for iustice were there If we thinke it was for all these or for any of these or for any such like outward respect we are deceiued Indeed the Temple was an occasion of vaine confidence to carnall men who cryed out The Temple of the Lord the Temple of the Lord â—er 7.4 this is the Temple of the Lord whereas they remained impenitent and vnreformed but as yet it was not builded for Salomon built him an house As for the City and the Citizens Acts 7.47 we must looke for no great good there there was want of true piety store of pride cruelty and oppression which had enclosed nay infected the walles with the coÌ„tagion thereof In what state it stood Dauid declareth who calleth to God for helpe and saith There is not a godly man left the faithfull are failed from among the children of men Psal 12 1 2. so that euery one dealt deceitfully with his neighbour and spake flattringly with double harts To this purpose speaketh Ieremy chap. 5 1. Runne too and fro by the streetes of Ierusalem and behold now and know and enquire in the open places thereof if yee can finde a man or if there be any that executeth iudgement and seeketh the truth and I will spare it Thus doth the Prophet Ezekiel Ezek. 22 7 â— 9 12. complaine painteth out as in a Table the wickednesse of Ierusalem chap. 22. There did abound shedding of blood contempt of superiours oppression of strangers wronging of the fatherlesse iniurying of the widdowes prophaning of the Sabboths carrying about of tales coÌ„mitting of idolatry taking of bribes peruerting of iudgement biting by vsury defrauding of their neighbours by extortion and forgetting of the Lord. This was the estate of Ierusalem and therefore the cause why the pestilence did not walke through the middest of the City and the Angell is commanded to stay his hand froÌ„ destroying that place which was such a sinke of all filthy sinnes was the Lords mercy onely who was willing to spare it to giue them longer time of repentance This must we confesse when wee are spared or we are most vnthankfull vnto God For we haue experience of his goodnesse toward vs. Secondly we must in time of our affliction pray vnto him and call vpon his name and come with boldnesse to the throne of grace that we may put him in minde of his mercies Thus doth the Prophet behaue himselfe wheÌ„ he heareth of the hauocke and waste that should be made among the people of GOD he prayeth heartily for the faithfull saying O Lord I haue heard thy voice and was not afraide Hab. 3 2. O Lord reuiue thy worke in the middest of the people in the middest of the yeares make it knowne in wrath remember mercy What greater motiue can there bee to make vs repaire to God then to consider how mildly and gently hee dealeth with his people when he doth afflict them This was it that moued Dauid to make choise of the pestilence hauing the choise of two other iudgements propounded and laide before him because he was most gracious and full of compassion Let me now fall into the hand of the Lord 1 Chr. 21 13 for his mercies are exceeding great and let me not fall into the hand of man Hee had experience both of Gods mercy and of mans cruelty We neuer profit aright by our afflictions vnlesse they driue vs neerer to God and cause vs to call vpon his name It is the Commandement of God that we should call vpon him in the day of trouble Thirdly if we would haue comfort in the feeling of Gods hand we must thereby bee drawne vnto repentance acknowledge our sinnes to deserue farre greater iudgements then yet we suffer and consequently turne vnto him with all our hearts If we remaine stubborne and rebellious vnder the Crosse GOD will not leaue vs so but double his strength and strokes vpon vs vntill we be eyther reclaimed or conuinced in our owne consciences and made without excuse The Lord commanded his Prophet to go and cry these words Thou disobedient Israel returne Ierem. 3 12. saith the Lord and I will not let my wrath fall vpon you for I am mercifull and wil not alwaies keepe mine anger The end that God aimeth at in afflicting his people
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
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
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
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
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
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
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
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
made light in the Lord that were sometimes darknesse and therefore they must walke as children of the light Secondly for the neglect of this duty the Reason 2 wrath of God falleth vpon the sonnes of men He is the God of order and requireth that all things in the Church be done in order Hence it is that the Apostle saith Col. 3 6. For such things sake the wrath of God commeth vpon the children of disobedience And we haue sundry examples of this in the people of Israel who were diuersly destroied because of their sins 1 Cor. 10 5. With many of them God was not well pleased for they were ouerthrowne in the Wildernesse If then notorious sins bring downe Gods wrath notorious sinners are not to bee winked at to the end that his wrath may bee turned away Reason 3 Thirdly we shewed before that they were as swine and dogges or as vncleane beasts and should not be admitted to the fellowship of Christs sheepe which are cleane lest they defile them and corrupt them through their contagion and tread downe with their feete the residue of their pastures The Apostle saith 1 Cor. 5 6. Doe ye not know that a little leauen leaueneth the whole lumpe Sinne therefore being infectious the sinner is not to bee tollerated in the assembly of the righteous The vses remaine to be handled First of Vse all it should minister great matter of much greefe and sorrow to euery society of Christian men and women when any of the Congregation grow to be thus prophane and defiled with the contagion of sinne Is it not a great greefe to haue any one member of the body cut off Or can any endure it without paine and anguish So should it be when any that is called a brother is put from the rest of the body of the Church and seuered from the externall communion of Saints This the Apostle teacheth 1 Corinth 5 2. Ye are puffed vp and haue not sorrowed This reprooueth those that regard not this censure whether it bee executed vpon themselues or others neyther are touched with the dishonour that is done to God when hainous and horrible sinnes do breake out of the bosome of the Church The Prophet testifieth Psal 119 136. that his eyes gushed out Riuers of teares because they kept not his law So the Lord speaketh to the man that was cloathed in linnen whom he appointed to preserue such as were his Ezek. 9 4. Goe through the middest of the City through the middest of Ierusalem and set a marke vpon the foreheads of the men that sigh and that cry for all the abhominations that bee done in the middest thereof If any man be present and behold the Chirurgian ready to cut off the arme or legge of another he is moued with a kinde of compassion and commiseration and is touched with greefe for it how much more ought wee to be greeued when a brother is cut off from the communion of the Church which is the mother of vs al The Prophet reioyced whē they said vnto him Let vs go into the house of the Lord so it ought to minister matter of mourning when any haue this greeuous punishment laid vpon them as to be turned out of the Church It ought therefore to be accounted neither matter of ioy nor matter of gain neither should we bee glad to heare that any are so proceeded against Secondly it is a cause of great mercy and Vse 2 of a wonderfull blessing from God whē such as transgresse are resisted and punished So long as sinne is suffered God is offended and his wrath is extended ouer those places and persons He hath a controuersie against those that sin against him Iosh 7 1◠◠8 1 2. The host of Israel could not prosper so long as Achan remained among them the enemies preuailed against them and they turned their backs vnto them but when he was taken away and the glory of God reuenged which he had defaced Israel prospered and had the vpper hand They could not stand before their enemies vntill they had put the accursed thing from among them And how much he hateth sin he declareth sometimes in his owne seruants for Ionah must be cast into the sea or else the Ship and the passengers in it shall euer be in ieopardy therfore he said vnto the Marriners Take me vp and cast me foorth into the sea so shall the sea bee calme vnto you 〈◊〉 12. ◠for I know that for my sake this great tempest is vpon you If then he spare not his owne people how should he spare others that are his enemies We haue a notable example of this afterward in this booke when the people of Israel began to commit whoredome with the daughters of Moab bowed down vnto their Gods and so coupled themselues vnto Baal-peor God brought a fearefull iudgment vpon them 〈◊〉 8 9. and there died in that plague foure and twenty thousand But Phinehas the son of Eleazar rose vp from the middest of the Congregation and with his speare he smote the adulterer and the adulteresse so the plague ceased from the children of Israel the anger of God being turned away from them A contrary example is to be seene in Eli 1 Sam. 2. hee winked at the wickednes of his vngodly sons and it brought downe a greeuous iudgment vpon them and vpon himselfe and vpon the people Such churches therfore as are carefull to put from among them notorious offenders are blessed of God Sinne is the cause of all iudgement and the remouing thereof bringeth all blessings with it Thirdly euery Congregation is bound to Vse 3 purge their owne body from such excrements and filthinesse as annoy it We must haue herein true zeale godly courage in the cause of God and his truth We must not stand in feare of the faces of men though they be neuer so great and mighty The censures of the Church must not be like the spiders web which catcheth flyes and gnats wheras the bigger creatures break from it They must be administred indifferently without all respect of persons otherwise it laieth open a gap to destroy religion faith honesty iustice and equity maketh a way to wrong and all impiety This reproueth such as dare not deale with great mē rich men and mighty men they are afraid to touch them lest they purchase their displeasure 〈◊〉 in Phor. 〈◊〉 1. These are like to fowlers that pitch not the net to catch kites or Hawkes that do hurt but for such as do no hurt They suffer great men to do what they list and see thē not they let them alone either through negligence they will not or through feare they dare not controlle them according to the saying of the Poet 〈◊〉 satyr 2. Dat veniam coruis vexat censura columbas They that are censors or chastisers of the manners of others do pardon such as are most wicked and greatest malefactors but doe condemne them that
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
the Scribes because they confessed this point of Gods power for they did rightly affirme Allem â—â—tise of the power of Priâ—hood 〈◊〉 sins chap. 1. that none could forgiue sinnes but God onely Luke 5 20 21 but this was their error in that they did not acknowledge Christ to be God who in the person of the Mediatour euen in the state of humility while he liued heere and was conuersant vpon the earth might by his diuine authority forgiue sinnes as likewise by the same power he did heale sicknesses and diseases among the people God then doth properly and absolutely forgiue sinnes committed against his law and eternall Maiesty The Minister by his appointment doth assure all penitent sinners of the forgiuenes of their sinnes through the mercy of God and the merits of his Sonne Iesus Christ and therefore in this sense he is said to forgiue sinnes as he is also said to saue mens soules 1 Tim. 4. â—â— to whom he preacheth saluation An Embassadour is said to make peace or warre when he declareth according to his commission his Princes pleasure and determination touching eyther of them The Kings Deputy or Lieutenant hauing warrant from him offereth and granteth pardon to rebels or other offenders when notwithstanding he doth onely make knowne the Princes pleasure in remitting their offences and releasing their punishments forasmuch as it is in the Princes power onely to pardon traitors transgressors The Minister of the word as Christs Deputy or Lieutenant is said to reteine or remit sinnes euen as the Priest in the time of the Law is said to make the Leapers cleane or vncleane â— â— 7 His sentence touching that disease was but declaratory pronouncing who was striken or who was healed by the hand of God he had not power himselfe to strike or to heale to lay it vpon any or to take it away from any person So it is the ordinance of God that the Ministers should be declarers interpreters and expressers of his will and word concerning remission of sinnes â—giue sin â—e a â—ne not properly pardoners forgiuers and remitters of sinnes for then they must also take away sinnes as though the sentence in heauen did depend vpon the sentence on earth whereas the censure of men must depend vpon the sentence of God To forgiue sinnes properly is to take them away and to remoue the punishment But God only can do this to God therfore alone let vs flie of him let vs looke for mercy and from him let vs neuer goe to any man If we haue recourse vnto him we shall finde mercy in time of need which is better then thousands of gold and siluer This is able to appease the inward trouble of a distressed conscience and ministreth sound comfort to the afflicted soule that is humbled and cast downe to the gates of hell If wee hadde all the iewels and precious stones that can bee found wee were not able to buy out the punishment of one sinne The Prophet saith Ps 49 6 7 9. They that trust in their wealth and boast themselues in the multitude of their riches none of them can by any meanes redeeme his brother nor giue a ransome to God for him c. The value worth of the whole world is too vile and base to answer for one trespasse for it cost more to redeeme one soule It could not be done with siluer and gold and such like corruptible and transitory things but with the precious blood of Christ â—1 19. as of a Lambe without blemish and without spot If we would come before him with burnt offerings and calues of a yeare old or would thinke to please the Lord with thousands of Rams and ten thousand riuers of oyle or perswade our selues that wee can make satisfaction for the sinnes of our soules by the fruite of our bodies euen by giuing our sonnes and daughters wee deceiue our selues and know not the greeuousnesse of sinne nor the infinite wrath of God nor the exceeding value of the death of Christ nor the endlesse torment due vnto sinne nor the vnspotted purity of the law of God which is transgressed by it If we had all things and wanted his mercy we haue nothing if once we haue it it is sufficient to couer all our infirmities and to blot out all our iniquities according to the saying of Salomon Prou. 16 6. By mercy and truth iniquity is purged and by the feare of the Lord men depart from euill Such as neuer felt the burden of sinne neuer regard the benefit of mercy but such as haue their hearts in any sort touched with it acknowledge them blessed that finde it and all those miserable that are destitute of it It is not instruments of musicke it is not dainty fare it is not outward delights it is not merry company it is not riches or honours or friends or nobility or pleasures or sports and pastimes that can alay and appease a troubled minde perplexed conscience Dauid wanted not any of these he was the sweet Singer of Israel he might haue his consort he could not want mirth and musicke of singing men singing women yet he preferred a drop of mercy before all these he followed not the practise of Saul who when an euill spirit sent of God vexed him and disquieted his minde listned vnto them that told him of a cunning Musitian to play before him but he neuer sought to God nor craued mercy at his hand and therefore albeit he were eased for a time yet his trouble returned more fiercely vpon him then before and ended in a fury and frenzy so that nothing could pacifie or appease him This is the common course of the men of this world if at any time their hearts accuse them and sinne begin to terrifie them iudgment presse sore vpon them they seeke by merriments and drinkings feasts and their companions to put that terror away And this is the onely counsell their friends can aduise theÌ„ to take Like friends like counsell carnall friends carnall counsell But they and their friends are greatly out of the right way and are wholly ignorant of the true meanes of coÌ„fort All sound comfort commeth from God and from his word All sound dofort commeth from God 2 Corin. 1.3 and therefore he hath this title giuen vnto him to be called the Father of mercies and the God of all consolation He sendeth his holy Spirit into our hearts wheÌ„ they are cast downe who by way of excellency is called the Comforter Iohn 14 26 16 26. He wil not leaue vs without comfort if we craue it of him We must goe vnto him and neuer giue him ouer He is a fountaine that can neuer bee emptied and drawne dry Besides we haue his word which being reuerently heard and read is able to raise vp and cheere vp our heauy hearts The Apostle sheweth that the Scriptures were written Roman 15 4. that we through patience and comfort of
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
many of the cheefest among the Iewes withheld the tithes and offerings from them to whom they were due by the expresse gift of God Verse 11. so that the house of God was forsaken he was mercifull vnto him againe and spared him and made him to bee magnified of all the people according to the saying of the Lord 1 Sam. 2 30. Them that honour me I will honour and they that despise mee shall be lightly esteemed Consider with me farther another example to wit touching Ebed-melech The fourth example when as the Prophet Ieremy by false suggestions and accusations was thrust into the dungeon where was no water but mire so that he sunke down and stucke fast in it and must of necessity perish in short time if he were not speedily deliuered this stranger spake to the King for him and was content to take vpon him the enuy of many that he might expose himselfe vnto My Lord the King these men haue done euill in all that they haue done to Ieremiah the Prophet whom they haue cast into the dungeon and hee is like to dye for hunger in the place where he is for there is no more bread in the City Ier. 38 9. So he drew him vp with cords and tooke him vp out of the dungeon What then He that remembred Ieremy in prison hath his owne life giuen him for a prey and he that lifted vp the Prophet out of the dungeon is assured also of his owne deliuerance God doth greatly accept of the compassion he shewed and rewarded it to the full so that Ieremy is sent vnto him with this ioyfull message in those miserable daies when Ierusalem was taken by the enemies the Princes were slaine with the sword Zedekiah the King had his eyes put out his sonnes were slaine before his face the Kings house was burned with fire the walles of the City were broken downe and the remnant of the people were carried away into captiuity in the middest of all these tumults publike calamities I say rhe Prophet receiueth a commandement from God to goe vnto this godly Ethiopian being one of the Eunuches that was in the Kings house and to say vnto him Thus saith the Lord of hosts the God of Israel Behold I will bring my words vpon this Citty for euill and not for good and they shall bee accomplished in that day before thee but I will deliuer thee in that day saith the LORD and thou shalt not be giuen into the hand of the men of whom thou art afraid for I will surely deliuer thee and thou shalt not fall by the sword but thy life shall be for a prey vnto thee because thou hast put thy trust in mee saith the Lord Ier. 39 16 17 18. He had done good to Ieremy God doth good vnto him and accounteth it as done vnto himselfe â—ift exâ—e The last example shall be out of the New Testament mentioned by the Apostle Paul 2 Tim. 1 16 17 18. The Lord giue mercy vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine but when hee was at Rome he sought mee out very diligently found me the Lord grant vnto him that hee may finde mercy of the Lord in that day Where hee prayeth that he might reape as he had sowed and gather as he had scattered and receiue as he had bestowed to wit mercy for mercy goodnesse for goodnesse and kindnesse for kindnesse and no doubt God heard his praier according to his promise and recompenced him that had refreshed the Apostle This is that which the Lord promiseth in the Prophet Malachi chap. 3 10. If they would robbe him and spoile him no more but bring all his tithes into his house he passeth his word toward theÌ„ that they should see plenty vpon their labors and a remouing of those meanes that caused famine and misery to fall vpon them and to come among them as before he threatned denounced that as they spoiled God so God spoiled them and as they caused famine to be in his house by keeping backe his portion so he caused scarsenesse of bread and cleannesse of teeth in their houses causing extreme want to bee in the middest of them in withholding and keeping backe his blessings and in sending vpon them his greeuous plagues Now hee telleth them that if they murmure not at the maintenance of his Ministers but pay them truely and sustaine them conscionably hee will satisfie them with good things and remoue from them euill things He would open the windowes of heauen vnto them and poure out a blessing without measure And thus we see how we may finde comfort vnto our selues and strengthen our faith by such examples as the Scripture affoordeth vnto vs. Beside the Ramme of attonement whereby an attonement shall bee made for him In these words we are to consider the last but yet the chiefe and principall meanes of sanctification which also is a satisfaction to God and a putting and purging away of the sinne of defrauding our neighbour And heerein indeed standeth the onely way of expiation blotting out iniquity howbeit set downe in the ceremony For neither can confession of our sinnes to God nor making restitution of our euill gotten goods to man put away our sin we may confesse all the day long we may bestow all our goods to feede the poore and giue our bodies to bee burned and yet our sinnes shall lye heauy vpon vs and presse vs downe to the gates of hell it is onely the blood of Christ as a Lambe vnspotted and vndefiled that can do it Neither is it enough for vs to say Christ hath washed vs from our sinnes he hath paid a sufficient price for them and therefore it skilleth not whether they bee acknowledged to God or recompenced to men For we haue seene that GOD requireth besides the Ramme of attonement that such as haue wronged their brethren must both confesse and restore or else they can haue no benefit of reconciliatioÌ„ to God by the death of Christ We are therefore in this place to marke how our sinnes are purged which is expressed vnder a type figure True it is the blood of Buls and other beasts is not able to take away sinne Heb. 9 12 and 10 4. neither is it possible that the offering vp of guifts and sacrifices could make holy concerning the conscience him that did the seruice Verse 9. and sanctifie the commers thereunto Hebrewes 10 verse 1. For sinne is an offence done to God a breach of the Law and a wounding of the conscience But what is the blood of Bullocks able to do touching the curing of these mischiefes and maladies Will I eate saith the Lord the flesh of Buls or drinke the blood of Goats Psal 50 13. Doubtlesse such things of small account and reckning haue no force or efficacy to appease the wrath of God which is infinite Besides the iustice of GOD required that man himselfe
24 25. We are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to be a propitiation thorough faith in his blood to declare his righteousnesse for the remission of sinnes that are past thorough the forbearance of God The Apostle to the Hebrewes declareth that Christ was to offer vp himselfe once and not often as the High-Priest entreth into the high place euery yeare with blood of others For then must hee often haue suffered since the foundation of the world Heb. 9 26. but now once in the ende of the world hath be appeared to put away sinne by the sacrifice of himselfe By all which testimonies it appeareth that Christ is our Aduocate and hath wrought our peace and attonement and thereby made an end of all other sacrifices The reasons are plaine First because God Reason 1 thereby is well pleased and his wrath appeased so that hee accounteth his death as a full price and sufficient ransome paid for them So the Euangelist witnesseth that a voice came from heauen saying This is my beloued Sonne in whom I am well pleased Math. 3 17. And in the Epistle to the Ephesians the Apostle saieth chap. 5 verse 2. Walke in loue as Christ also hath loued vs and hath giuen himselfe for vs an offering and a sacrifice to God of a sweete smelling sauour It is noted in the booke of Genesis that when Noah being come out of the Arke builded an Altar and offered burnt offerings the Lord smelled a sweete sauour Gen. 8 21. which was not the smoke of the sacrifice that ascended for what sweetnesse could there be in that but it was the sweet precious sacrifice of Christ for which his wrath was appeased being shadowed by that ceremony Reason 2 Secondly Christ tooke the whole burden of our sinnes vpon his shoulders presenting himselfe before God in our person and offering vs to God in his person so that he tooke vpon him our vnrighteousnesse and imputed to vs his righteousnesse This the Prophet Esay did most cleerely prophesie off chap. 53 verses 4 12. Surely hee hath borne our greefes and carried our sorrowes and powred out his soule vnto death c. He bare the sinnes of many and made intercession for the transgressors And the Apostle teacheth that in Christ we are reconciled to God For hee hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him 2 Cor. 5 21. And in the Epistle to the Colossians chap. 2 ver 14 15. he setteth out the fruite of Christs death that he hath forgiuen vs our trespasses hath put out the hand-writing of ordinances that was against vs he tooke it out of the way and fastened it to his Crosse hee hath spoiled principalities and powers hath made a shew of them openly and hath triumphed ouer them in the same Crosse This was notably prefigured and foreshewed in the rites of the Law For when any propitiatory sacrifice was to bee offered for the people the Priest was to present the beast before the Lord to lay his hands vpon the head of the beast and to confesse the sinnes of the people vpon it and so it bare their iniquities the truth whereof is Christ himselfe Thirdly there could otherwise bee no remission Reason 3 of sinnes so that it is the blood of Christ in the suffering of the Crosse that purgeth away our sinnes as Hebr. 9 verse 22. Almost all things in the Law are purged with blood and without shedding of blood is no remission and therefore it was necessary that Christ should purge and purifie vs by his blood The greatnesse of our sinnes could not otherwise bee pardoned nor the person that is offended satisfied they are infinite and so require a sacrifice of infinite price and value No treasures no riches no creatures no sacrifices no ceremonies could do it it cost more to saue a soule and to redeeme the captiues and prisoners that are holden by Satan in slauery to do his will Knowing that we are not redeemed with corruptible things as siluer and gold from our vain conuersation receiued by the tradition of the Fathers But with the precious blood of Christ as of a Lambe vndefiled and without spot 1 Pet. 1 verses 18 19. Fourthly nothing but the death of Christ could quench the scorching wrath of God as Reason 4 a consuming fire kindled against vs counteruaile his seuere iustice Hence it is that the Apostle writing to the Hebrewes hauing shewed that the blood of Bulles and Goats could not possibly take away sinnes addeth immediately after When hee commeth into the world he saith Sacrifice and offering thou wouldst not but a body hast thou ordained mee Heb. 9 5. Our sinnes haue a bloody face in the sight of God and we are enemies vnto him so that the robes of the Saints must bee dipped in the blood of the Lambe Reuel 7 ver 14. All the nitre and sope and Fullers earth in the world are weake and vnsufficient and haue not power and strength enough in them to do it So that we must say with the Prophet Psal 50 7. Purge me with Hyssope and I shall bee cleane wash me and I shall bee whiter then snow Thus then we see that Moses mentioning heere the Ramme of attonement whereby an attonement is to be made for sinners teacheth vnder this type this certaine and vndoubted truth that Christ our Sauiour hath by his blood made an attonement betweene God and vs therby reconciled vs vnto his Father The vses of this doctrine are of great weight and importance First it offereth to our considerations Vse 1 this meditation what sin is how it is to be esteemed It is a most fearefull and greeuous thing the wrath of God against it is exceeding great so that nothing in heauen or in earth could satisfie for sinne but the death of Christ Iesus the Sonne must dye for the seruant or rather for the enemy for we are by nature the children of wrath as well as others The iustice of God would not spare him though he were his onely and welbeloued Sonne but forasmuch as he was to beare our sinnes in his body he must die for ir Rom. 8 32. He spared not his owne Sonne but gaue him to the death for vs all We are not therefore to be lightly carried into the practise of sinne but to be much greeued at it to striue with all our force against it and to endeuour to ouercome it and among other things this is not the least that should trouble vs that we haue by sinne brought such misery and shame vpon the Sonne of God Wee ought to lament for this and to bewaile it euery day For if we had not sinned and by sinne beene depriued of the glory of God he had not taken vpon him the shape of a seruant neither beene humbled to the death of the Crosse We doe daily cry out
that he giueth of taking a fine of Catholikes by way of punishment for not comming to Church as the Pope doth a yeerely pension to punish the harlots it is a very vnequall comparison and he dealeth with vs as in the former reason It is of necessity saith Christ that scandals must come therefore the stewes must be permitted That is one false conclusion Another is like vnto it It must be permitted therefore it must be let alone without punishment so that they vnderstand a thing that must needes come to be all one with this a thing of necessity must be winked at and left without punishment So touching their Recusants the comparison is many wayes faulty First if the penalty were duely inflicted vpon these his friends it would pinch them sting them much more then the payment which the Pope receiueth from the stewes forasmuch as the Curtezans make such a gaine of that filthy market and sale of their bodies as that they pay that mony with ease such is the custome they haue comming in Secondly the Papists are not suffered openly to haue their Masses nor to exercise idolatry nor to haue places allowed them in one certaine place in all cities and countries as harlots are permitted to commit whoredome freely and to recouer their hyre by action at the Law in case any deny to pay the price agreed vpon betweene them If they had free liberty giuen them to practise their superstitions it were somewhat that is said of them but forasmuch as they are restrained the comparison holdeth not Thirdly the Papists cannot make an apparent gaine aboue that which they pay for their not comming to Church and therefore it differeth much from the Popes punishment who allow them the meanes to enrich themselues by the ouerplus that they retaine to themselues Before we shut vp this point Reasons against permitting the stewes let vs vse some reasons against this sufferance of open whoredome not to be suffered in any Christian Common-wealth and therefore wheresoeuer the Gospel of Christ is openly professed and freely receiued the stewes and brothel houses are pulled downe and are dispersed and scattered away as cloudes before the Sunne First no Magistrate may suffer any sinne ordinarily vnpunished froÌ„ generation to generation and take a yeerely rent for it which impeacheth the glory of God hurteth the Church and annoyeth the Common-wealth but to suffer vnchast women in a certaine place and to permit the people without danger of law or feare of punishment to resort vnto them is ordinarily to suffer sinne vnpunished therefore the Magistrate who is the Minister of God bearing his person and ministring his iustice and executing his sentence may not and cannot without contempt of God suffer vnchast women in his kingdomes dominions forasmuch as he carrieth not his sword in vaine Rom. 13. but is an auenger in wrath to him that doeth euill Againe as no man in generall so no Magistrate in particular may doe euill that good may come thereof whose damnation is iust saith the Apostle Rom. 3.8 But to permit a stewes and to take a rent not one halfe of their foule and filthy gaines to the end that adultery may be forborne is to doe euill that good may come of it forasmuch as to commit any sinne is to doe euill Gal. 3.12 and to faile in any thing is to transgresse the Law Iam. 2.10 and not to punish when we ought to punish as we see in Saul that spared the Amalekites 1 Sam. 15. and in Ahab that suffered Benhadad to escape out of his hand whom the Lord had appointed to vtter destruction 1 King 20.42 Therefore no Magistrate may suffer whoredome to goe vnpunished vnder what colour and pretence to what end and purpose so euer he do it though it should be to remedy a greater euill Moreouer it is vtterly vnlawfull to lie albeit it might redowne to the glory of God Rom. 3.7 and therefore I may not suffer my brother to lie if by lawfull meanes I may keep him from it We may not in Gods cause speak iniquity or vse deceit Iob 13.7.8 Will you speak wickedly for God and talke deceitfully for him wil ye accept his persoÌ„ wil ye coÌ„tend for God Much lesse therfore accept the person for auoyding adultery and take yeerely rent of the stewes Lastly no Magistrate may openly suffer that to be which God hath expresly saide in his word shall not be but it is expresly and directly forbidden to suffer a whore in Israel Deut. 23 17.8 Leuit. 19.29 and to take the wages of an whore for his house and therefore for the Church This sinne is abominable to the Lord and draweth downe his wrath wheresoeuer it is committed and therfore albeit they say that in iudgement they do not alow it yet in the iudgement of God and his word they maintaine it and so much the rather because the prohibition of marriage in sundry Orders beareth sway among them What thing will not these men presume and be bold to defend that spare not to open their mouthes and sharpen their pennes to maintaine incontinent liuing and confessed filthinesse Or when may we thinke they will beginne to reforme the Church of God that in so long a time cannot redresse their open stewes It was truely said by Bernard Sam. 〈◊〉 Caâ—â— Take once from the Church honorable marriage and the bed vndefiled and thou fillest the same full with Brothel-houses with keeping Concubines with incests with pollutions with wantons and with all sorts of filthy persons how then is not he guilty of these horrible abhominations that forbiddeth marriage yet calleth himselfe the Vicar of Christ the head of the Church and the holy One of Israel We must abandon vaine and vicious remedies which are more grieuous then the manifest diseases Tertullian Tertâ—â—â—â— animo testifieth truely that stewes are execrable and accursed before God And the Emperour Iustinian notwithstanding all forged necessity falsly named pollicy Auâ—â—◠〈…〉 streightly commandeth that harlots be banished out of all townes Secondly seeing God is the punisher of all Vse 2 whoredome and vncleannesse it is our duty to eschew harlots as the most dangerous creatures in the world It is well said of Salomon Prou. 2.18 Their house tendeth to death and their pathes vnto the dead And afterward chap. 23.27 he saith An whore is a deepe ditch and a strange woman is as a narrow pit and therefore it is good to keepe our selues from falling or entring into the same So in another place he describeth the practises the allurements and the deceits of such Prou. 9.15.16.17.18 She sitteth at the doore of her house on a seat in the high places of the citie to call passengers who go right in their wayes who so is simple let him turne in hither and as for him that wanteth vnderstanding she saith to him Stollen waters are sweet and bread eaten in secret is pleasant but he knoweth not that the
is against them that do euill to cut out the remembrance of them froÌ„ the earth Lastly wee may conclude from hence the Vse 4 wofull estate and condition of all cruell and mercilesse oppressors that grinde the faces of the poore and plucke off their skins from the flesh and the flesh from the bones by their couetous and corrupt dealing who measure hard measure vnto others and pull from them that which is their owne without conscience of sinne or feeling of iudgement to come These are they that regard not how they racke the poore how they ingrosse and withhold the fruites of the earth they make the Epha small and the Shekell great that is they sell little for much lessening the measure and enhauncing the price they sell a little come for a great deale of money they make a dearth without scarsity and bring a famine vpon others when God hath giuen plenty to themselues For it falleth out oft-tentimes when GOD is liberall to vs wee deale niggardly one toward another and when the Lord heareth the heauens 〈◊〉 2 21 22. and they heare the earth and the earth heareth the come and the wine and the oyle and all they heare Israel what a shame nay what a sinne is this that we will not heare one another so that the cry of the poore people is not heard of vs nor the misery of them that are in need is not felt of vs When GOD sendeth fruitefull times and seasons 〈◊〉 28 23. that neither the heauen ouer the head is as brasse nor the earth vnderneath our feete is as iron but that they yeeld their raine and fruite in due season how cometh it to passe that our hearts are as hard as iron as tough as steele and as inflexible as brasse one to another And seeing the eye of God is good to vs how cruell are we that make our eyes to bee euill toward our brother â—se 34. These are they that wish with all their soules for dearth and famine nay they not onely desire it but cause it when God hath not caused it and send it vpon others when God hath not sent it vpon them This is to them a day of ioy and delight of feasting and banquetting of meriment and pastime when as their poore brethren weepe and lament with their wiues and children This is the day that they long looked for and they stirre vp themselues to reioyce and be glad in it that they may enrich themselues with the spoiles of them that are in necessity But let them know that this sweet meate hath sowre sawce belonging vnto it and that a fearefull woe belongeth vnto theÌ„ which shall come vpon them and seize vpon their bodies and soules and sonnes daughters and goods and all that belongeth vnto them when they shall be dealt withall by others as they haue dealt and distributed the measure vnto others They shall finde as little fauour in the day of trouble as they haue shewed vnto others in their trouble Consider the example of the rich man in the Gospel when poore Lazarus lay at his gate hee called for mercy in his misery Luke 16 21. and craued the crums only that fell from his table but they were denied vnto him And what was the issue or how sped he in the end We reade in the Parable that himselfe in the end called for mercy at the hands of Abraham but could not haue one drop of water to coole his tongue and quench his heat being tormented in the flames of hell that neuer goe out He would not grant to Lazarus a small request the crums of his table nay the crums that fell from his table Luke 16 24. and he cannot obtaine himselfe a little water not so much that Lazarus might dippe the tippe of his finger in water to giue him thereby any ease refreshing To conclude he that would shew no mercy findeth iudgement without mercy torment without ease heate without cooling and misery without end The time was when he was prayed and sued vnto but would not heare now he praieth and entreateth but cannot be heard All humane things are fraile and vncertaine He that is to day aloft may be cast downe low enough the next day Boast not thy selfe of tomorrow for thou knowest not what a day may bring forth Pride goeth before destruction and an high minde before the fall for euery one that exalteth himselfe shall bee brought low and he that humbleth himselfe shal be exalted The Lord in the Law forbiddeth to trouble the widow to vexe the fatherlesse and to oppresse the stranger lest he punish those that oppresse them But how wil that be and in what kinde doth he threaten to punish he saith My wrath shall be kinled and I will kill you with the sword Exod. 22 24. so that your wiues shall be widowes and your children fatherlesse See how the Lord threarneth to bring woe vpon them that worke woe to such as are in misery and adde affliction to them that are in affliction and multiply sorrow vpon them that are in sorrow This is the vse vrged by the Prophet I say chap. 33 1. Woe to thee that spoilest and thou wast not spoiled dealest treacherously and they dealt not treacherously with thee when thou shalt ceasse to spoile thou shalt be spoiled and when thou shalt make an ende to deale treacherously they shal deale treacherously with thee God suffereth them to haue their times when he holdeth his peace and letteth them alone to fill vp the measure of their sins howbeit God hath his seasons also and hath concluded and determined what to doe vnto them and how to deale with them the spoiler shall be spoiled the robber shall bee robbed the oppressor shall be oppressed they that do wickedly to others shall haue others to deale wickedly against them This is that which Christ our Sauiour speaketh vnto Peter that went beyond the bounds of his calling and forgatte that the weapons of their warfare were not carnall but spirituall and that the sword which he was to draw out and to fight withall was the two edged sword of the Spirit coming out of the mouth of God Math. 26.52 Put vp thy sword into his place for all they that take the sword shall perish with the sword God will set sword against sword and wound against wound yea and life against life In the booke of the Reuelation the Spirit prophesying of the destruction of the Romane Monarchy which oppressed the church and persecuted the Saints of God with cruell slaughter sheweth that it should bee cast downe and passe the same iudgement they gaue against others chap. 13 10. He that leadeth into captiuity shall goe into captiuity hee that killeth with the sword must be killed with the sword It is a iust thing in all ages and times with God to recompence tribulation to theÌ„ that trouble his Church Indeed we do not see such iudgements executed and such threatenings
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
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
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
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
good end we may boldly pronounce that mā and not God is the author of them Obserue therefore from this type that Christ Iesus is our Passeouer that was sacrificed Vse 1 for vs. Iohn the Baptist pointeth him out with the finger and expresseth the meaning of this figure saying Behold the Lambe of God which taketh away the sinnes of the world Iohn 1 29 36. And afterward in the history of the passion it is shewed that the souldiers which brake the legges of the theeues which were crucified with him brake not his legges that the Scripture might be fulfilled A bone of him shall not be broken Iohn 19 36. These words are spoken in the law of the Paschall Lambe thus doth Iohn apply the type to the truth it selfe and thereby maketh the Paschall Lamb a figure of Christ the onely person put apart by God the Father to be the ransome of the world who hath by his obedience the merit of his passion taken away from all that beleeue in his Nnme both among the Iewes and Gentiles their sinnes of all sorts satisfying the seuere iustice of God to their endlesse comfort and saluation Hence it is that the Prophets and Apostles say He was brought as a Lambe to the slaughter and as a sheep before her shearers is dumbe so he opened not his mouth Esay 53 5. Gal. 2 20. 1 Pet. 1 19. Reuel 5 9. Acts 8 32. There is no other way that could releeue vs and redeeme vs all the most precious things in the world were too base and all creatures in heauen and earth too weake to worke this wonderfull worke Esay 59 16. Heb. 2 14. and 10 14. How many waies Christ Iesus taketh away our sins Now we must vnderstand that he remoueth our sinnes foure waies by ablation by imputation by expiation and by mortification First he taketh thē away from vs by remouing the guilt and the punishment from vs againe as our surety he put them vpon himselfe And thus by imputation our sinnes became his and his righteousnesse is made ours because he that knew no sinne was made sinne for vs that we might be made the righteousnesse of God in him 2. Cor. 5 21. He bare our sinnes in his owne body on the tree that we should liue vnto righteousnesse 1 Pet. 2 24. Furthermore he hath taken away sins when he remooued them out of the sight of God by expiation and propitiation 1 Iohn 2 2 3. Esay 38 17. Mich. 7 19. Lastly he remoueth them away in this life by mortification and in death by perfect sanctification These things being duely considered nothing should reioyce a man more then the remembrance of Christs death whereby the bondage of all misery and the misery of al bondage is taken from vs Acts 2 26. This made the Apostle say God forbid that I should glory saue in the Crosse of our Lord Iesus Christ Gal. 6 ver 14. He felt in his soule the wrath of God the terrors of death and the torments of hell for vs Esay 53 10 11 12. Iohn 12 27. Math. 26 38. which made him cry out that he was forsaken Math 27 46. This was figured out by the rosting of the Lambe with fire for the wrath of God due to vs and our sinnes was kindled as a furnace made seuen times hotter then it was wont to be made and he was cast into the burning fiery furnace He trode the winepresse alone and of the people there was none with him Esay 63 verse 3. In him we haue the remedy for all euils and can haue saluation from none other Acts 4 12. and therefore we must all come vnto him Whosoeuer is sicke I speake of spiritual sicknesse let him make haste to Christ for he is the Physition of our soules Math. 9 verse 12. He that is hungry let him go to him for he is the bread that came downe from heauen Ioh. 6 verse 33. He that is dry through heate and thirsty let him make haste and runne with speed vnto him for hee is a well of water springing vp to eternall life Iohn 4 verse 14. He that is couered with the darke mistes of ignorance let him seeke to him for he is the true light which lighteth euery man that cōmeth into the world Iohn 1 verse 9. If we be pressed downe with our vnrighteousnesse and our sinnes he is our righteousnesse and sanctification 1 Corin. 1 verse 30. If we be in bondage he is our redemption if we finde our owne folly and simplicity toward all good things he is our wisedome If we feare death he is our life if we desire to ascend vp to heauen he is the way if we would be deliuered from error he is the truth Iohn 14 ver 6. If we would come vnto the Father he is the doore no man can come vnto him but by him This should moue all impenitent persons to turne from sinne vnto righteousnesse and from the kingdome of Satan vnto God and this will moue vs if any thing in the world will Euery man is by nature the seruant of sinne bondslaue of Satan Christ Iesus to heale vs of this plague-sore when no other physicke could cure vs made a plaister of his owne blood the paine which he tooke in the making of it caused him to sweate droppes of water and blood and cost him his life then wo be to vs if we lay not this precious plaister to our harts which will draw away the corruption of thē and worke a speedy and certaine cure forasmuch as by continuing in sinne we frustrate the death of Christ and as much as lyeth in vs crucifie the Sonne of God afresh vnto our selues and put him to an open shame Hebr. 6 6. For our sinnes are the nailes that nailed to the Crosse his hands and his feete and as the speare that thrust him to the heart When the Israelites did eate the Passeouer in Egypt and sprinkled the blood of the Lambe vpon the postes of their doores the Angel sent to destroy passed ouer their houses and destroyed them not but the Egyptians whose doore-postes were not sprinkled were destroyed by the destroyer So if we feede on Christ by a liuely faith and sprinkle the doores of our harts with his blood the iudgements of God in this life and the terrible curse of death with the fearefull sentence of condemnation and al punishments rightly due to our sinnes shall passe ouer vs and shall not come neere to vs so much as to touch vs. But contrariwise if we lay not hold on Christ all these curses shall come vpō vs ouertake vs. For as it was not enough for the Israelites to kill the Lambe but they must sprinkle the blood thereof vpon the postes of their owne doores not of other men so must we by a liuely faith apply his merits And as the blood of the Lambe did figure out the blood of Christ so the sprinkling of it vpon the doore postes representeth the sprinkling of it
sufferings of Christ must purge themselues of their olde leauen that is ought by vnfained and renewed repentance to be purged and washed from their wickednesse and vncleanenesse bring with them a cleere and good conscience an holy resolute purpose to serue the Lord in truth and sincerity in holinesse and righteousnesse The Israelites must haue no leauen in any of their houses and habitations while the Passeouer lasteth whosoeuer kept any was to bee cut off from his people Exodus 12 verses 8 15. and 13 3 7. Leuiticus 23 verse 6. Numbers 28 verse 17. Deuteronomy 16 verse 4. Ioshua 5 verse 11. 2 Chronicles 30 13 21. and 35 17. Ezra 6 verse 22. Ezek. 45 verse 21. Math. 26 verse 17. c. The Apostle expresseth the meaning heereof 1 Corin. 5. ver 7 8. Let vs keepe the feast not with olde leauen neither with the leauen of maliciousnes and wickednesse but with the vnleauened bread of sincerity and truth purge out therefore the olde leauen that ye may be a new lumpe for euen Christ our Passeouer is sacrificed for vs. We therefore that professe our selues to be true Christians should at al times but then especially when we celebrate the remembrance of Christs death in the vse of the Sacraments prepare our selues in a most religious and holy manner that so we may come aright to his glory and our comfort When Iacob was appointed by God to offer sacrifice at Bethel he sanctified and prepared all his people Gen. 35 verses 2 3. All that came to the Passeouer were commanded to sanctifie themselues 2 Chron. 35 4. The Priests were commanded to sanctifie themselues and to prepare their brethren verse 6. This consisteth in two things in purging out of the olde leauen of sinne and in being a new lumpe endued with the gifts of sanctification that is to leaue off to do euill and to learne to do good And we must in doing good things prooue our selues in these few particulars what our knowledge faith repentance and charity is Knowledge is the ground and foundation of all the rest and therefore it is required of all to vnderstand the grounds and principles of our Christian Religion especially we must be acquainted with the doctrine of this Sacrament both with the signification of the signes and the graces sealed vp by them Faith also we must haue in vs which is in truth the first sauing grace it is the hand which we stretch out to touch Christ in whom all fulnes dwelleth of whose fulnesse we all receiue Col. 1 19 and grace for grace Iohn 1 16. without whom we can do nothing that is good Iohn 15 5. and without faith it is vnpossible to please God Hebrewes 11 6. This is the roote the fountaine the mother of all graces they are as the branches the streames the daughters of faith Hereby we apprehend Gods infinite loue and mercy in Christ Iesus and are perswaded that all our sinnes are pardoned and that Christ together with all his benefits is receiued Repentance which is a consequent of faith is a changing of the minde an earnest loathing of that which is euill and an earnest louing of that which is good We must learne to hate our particular sinnes we must mourne and lament in our inward bowels for them and we must iudge our selues lest the Lord enter into iudgement with vs and so we prouoke his wrath against vs and those that belong vnto vs and stirre him vp to bring greeuous plagues and fearefull iudgements against vs 1 Cor. 11 28 31. Wherefore nothing ought to bring greater greefe to vs then this to consider that we haue so heinously offended the Maiesty of God and as our sins pierced him so let vs pierce our owne hearts with this speare of repentance that we haue so wickedly mispent our time abused his benefits contemned his patience abused our creation calling redemption baptisme soule body word Sabbaths yea all the gifts and graces of God that we haue in deed and in truth ioyned and euen conspired with Herod Pilate Annas Caiphas Pharisies Souldiers passengers Iudas the rest of the Iewes in crucifying the Lord of life If any aske how can these things be The Prophet telleth vs He was wounded for our transgressions he was bruised for our iniquities Esay 53 verse 5. The chasticement of our peace was vpon him and with his stripes we are healed so that we must acknowledge that our iniquities were the nailes that pierced him and our transgressions the speare that wounded him We must labour to feele the greatnesse and horrour of our sinnes withall striue to fashion our selues after the image and likenesse of God in holinesse and righteousnesse all the daies of our liues Let vs prepare our hearts and bodies to be his Temple to dwell in and not make them as sinkes for Satan and all foule spirits Thankfulnesse is the next duty that is required that we may be able to say vnfainedly with the Prophet Dauid considering how great things the Lord hath done for vs Psalme 116 verses 12 13. What shall I render vnto the LORD for all his benefits towards me I will take the cup of saluation and call vpon the Name of the Lord. And vndoubtedly if they be no better then theeues robbers which receiue their corporall food and neuer lift vp their eyes to heauen which cannot be sanctified vnto them but by the word and prayer â—â—m 4 4.5 if such I say be vsurpers that take the creatures of God without thankesgiuing how much rather ought we to giue thanks to God for this heauenly food the nourishment of our soules The Israelites in remembrance of their Egyptian deliuerance were commanded to continue the Passeouer for euer 〈◊〉 12.24 should not we then much rather keepe our Christian Passeouer for our spirituall deliuerance from our spirituall bondage of spirituall enemies and say with the Prophet in a sweet feeling mediâ—ation of these mercies Blesse the Lord O my soule 〈◊〉 103.1 c. The last duty is charity toward our brethren the former cannot be truely in vs without this 〈◊〉 13.35 By this shall all men know that we are his disciples if we loue one another The effects and fruits of it are described It suffereth long â—or 13.4 it enuyeth not it is bountifull c. It is required in so strict a manner that if our gift be ready in our hands to offer vnto God yet if wee be at ods with our brother â—â—â—h 5.24 we must set it by vntill we be reconciled God is loue 1 Ioh. 4.16 Satan is nothing but malice and enuy If we come in loue we come to Gods Table if we come in hatred we come to the diuels wee cannot drinke the cup of the Lord 〈◊〉 10.21 and the cup of diuels we cannot be partakers of the Lords Table and of the Table of diuels Let vs not therefore deceiue our selues in thinking perswading our selues we
it is he pretendeth he would not tempt God by asking a signe but the refusing of a signe when God offreth it is no better theÌ„ a tempting of God All that refuse the Sacraments tempt God for they will make tryall whether God can or will saue them without them But take this as a certaine rule and build yee vpon it whensoeuer God granteth his Sacraments he will neuer saue without them Obiection If any aske cannot God saue without these such as beleeue I answer Answer the question is not what God can do but what he will do he hath made no such promise to any man to saue without them Obiect while we haue them If any farther reply Is is not enough to beleeue is not faith sufficient to saue and to ioyne vs to God I answer Answer such deceiue themselues to thinke they doe beleeue and yet neglect the vse of the Sacraments Mar. 16.14 And therefore Christ saith He that beleeueth and is baptized shall be saued he saith not he that beleeueth onely Take this therefore as another rule whosoeuer truely beleeueth is carefull to frequent the Sacraments because when he hath faith he desireth earnestly the confirmation of it And whosoeuer reiecteth the Sacraments as needlesse and superflous or despiseth the counsell and commandement of God that requireth the comming vnto them doth euidently declare that he neuer had true faith Thus then we see the wofull condition of all such as refuse the comfortable vse of Gods Sacraments The Prophet pronounceth euery one of them accursed that do the worke of the Lord negligently Alas alas how many among vs lie vnder this curse how many are like to perish thorough the heauy yet iust wrath of God! O that these wicked and slothfull seruants could consider these things The Lord is neere in mercy to those that heare his word diligently that pray to him earnestly and frequent the exercises of religion carefully Act. 10 2. Cornelius was often in prayer for he prayed God continually and therefore an Angel is sent to tell him that his prayers were come vp in remeÌ„brance before God So it is said of Hannah Luke 2.37 for which she is highly commended Let this be our praise and commendation Secondly euery one is bound to prepare Vse 2 himselfe for such times to lay all lets and businesses aside to cut off from vs all hinderances and encombrances except we will our selues be cut off that so we may ioyne in the solemn exercises of Gods people And as we ought to performe this in all our meetings so then most especially when all the helps of faith and furtherances of our instruction meet together when we haue both the Scriptures read and prayers offered and the word preached and the Sacraments administred together with giuing of thankes and singing of Psalmes and such like Al Israel farre and neere came to the Passeouer and all nations vnder heauen professing the same faith ioyned with them Should not therfore euery one within a small precinct of ground and in a parish giue this honour to God But we haue such dissolute and disordered persons in most of our congregations that thinke they haue done a notable worke and begin to commend their own wisedome if they can handsomly and cleanly shift off the time of the celebration and participation of the Lords Supper Nay as cunning beggers delight to keepe their wounds alwayes bleeding and their sores euer fresh and running so commonly these corrupt fellowes will haue of set purpose some brabling and brawling with their neighbours iust at the time of Easter when it is required they shold communicate and when they know the eyes of all are vpon them more then at other times then I say they will haue some quarrell and contention that so they may escape and goe away And if they can deferre and delay the matter for that time they thinke themselues safe by this vngodly shift as the Foxe in his burrow vntill Easter shall come againe But these are not so to be suffered to escape scotfree Let them be called vpon to come the next time They that were vncleane by the dead or in a iourney that they could not keepe the Passeouer were they exempted and freed vnto the next yeare No tâ—ey were commanded to come to it the next moneth and that vnder the paine and censure of excommunication as we see verse 12 13. of this chapter And so was the Church in former time wont to excommunicate all such wilfull and wicked offenders and neuer was there more need to take vp this course againe against such as seeke to slide away slily as it were in the darke that they might not be espied Vse 3 Thirdly it reproueth such as pretend their defects and imperfections as reasons and warrants to barre them from the Communion of whom we hope better things then of the former They espie many corruptions in themselues that they dare not presume to come and therefore think it best vtterly to abstaine They pretend the danger to come vnworthily and seeme afraid to offend by their comming But let not such deceiue themselues For first no man for his weaknesse must forbeare the Lords Table It was instituted for such as feel their wants If you feele no weaknesse of faith I charge you come not thither for you cannot be fit receiuers Come to me saith Christ all that are weary and are heauy laden and I will refresh you Matth. 11.28 Secondly the absenting of our selues from the Sacrament can be no good meanes to better our estate For no man can reap any good by abstaining â—â—e forbeaâ—â—â—g of the â—â—â—ds Supper 〈◊〉 make no â—â—â—better Do we find much euill in our selues that we connot come let vs perswade our selues of this as of a certain truth that forbearing the Lords Supper will make vs much worse Suppose we find much hypocrisie much selfe-loue much corruption and much hardnesse of heart in vs yet to keep our selues from this Sacrament is the ready way to encrease and nourish these in vs and so to make vs much worse then we were before but better it cannot make vs by any meanes Thirdly this corrupt practise doth closely and secretly accuse God of cruelty and seuerity as if he were a rigorous iudge that would accept of none but of such as had attained to absolute perfection or else with that euill seruant in the Gospel they say We knew thee to be an hard man reaping where thou hast not sowen gathering where thou hast not strewed Matth. 25.24 yea in effect they taxe him with hatred and enuy whereas he is wel pleased with sincerity of heart though it be accompanied with imperfection of the worke and accepteth the will for the deed 2 Cor. 8.12 When Hezekiah prayed for the people that the Lord would pardon euery one that prepared his heart to seeke the Lord God of his fathers though he were not cleansed according to the purification of the sanctuary the
Lord heard him and hearkened vnto him and healed the people 2 Chron. 30.18 19 20. If there be in vs a willing mind God accepteth vs according to that measure of grace which we haue not according to that we want A good heart shall neuer be reiected though some euill cleaue vnto it and hang about it Sincerity and trueth in the inward parts shall neuer goe away vnrewarded Iob 3.1 2. Iob fought a sore combat as it were hand to hand with Satan and receiued many blowes and wounds in the encounter wherby he was sore weakned and brake out into many vnaduised words which he would not and should not vtter yet God laid them not to his charge but spared him as a man spareth his onely sonne that serueth him and setteth him foorth as a worthy pattern of patience and of obedience If then we labour to be vpright in heart Iam. 5 2â— the Lord will passe ouer our infirmities he wiâ—l looke vpon the good we do and pardon the euil Lastly our abstineÌ„ce giueth euil example vnto others for which also we must giue an account Woe vnto them that giue offence and therfore let no person with draw himselfe when the Lord doth solemnely inuite him to such a solemne banket This we shall doe if we labour to find sweetnesse and comfort in these holy things of God auoide all loathsomnesse and tediousnesse wherby we incurre the wrath of God which fell vpon the Israelites that loathed the Manna Chap. 11.6 We must come to this heauenly feast as a man would do to a bodily feast and feast our soules as we do our bodies that is we must bring with vs a good appetite We must hunger and thirst after righteousnesse Matth. 5.6 We see how men that would buy and sell do long after Faires and Markets These holy assemblies are the Faires and markets of God they are the great feast-dayes of God let vs therefore desire them with an earnest desire that we may be stored at them and all our wantes be abundantly supplyed Verse 14. And if a stranger shal soiourne c. The third law is set downe binding the stranger among them that embraced the Iewish religion to partake the Passeouer We learne hereby Doctrine that it is necessary for all Christians that are of age and discretion to partake the Sacraments of the Lord All Christians are to bee parâ—akers of the Lords Sacraments so he saith Take ye eate ye drinke ye for the remission of the sinnes of many Matth. 26.26 Againe he saith Drinke ye all of this and all of them dranke of it Mar. 14.23 and the Apostle 1. Cor. 10. sheweth that all our fathers were vnder the cloude and all passed through the sea and all were baptized vnder Moses and did all eat the same spirituall meat and did all drinke the same spirituall drinke 1 Cor. 10.1 2 3 4. doe we not heare how many alles the Apostle repeateth all passed all were baptized all did eate all did drinke and that none were freed and exempted from this generall and common duty Christ sending out his disciples willeth them to goe teach al nations and baptize them Matth. 28.19 So then there is a necessity laid vpon euery one to come to the Lords Table without exception of any estate degree or person that is of age and discretion Reason 1 For to abstaine purposely is a contempt of the seale of our redemption and consequently both of redemption it selfe and of the redeemer himselfe For as he that despiseth baptisme despiseth that which is represented by it namely the washing away of his sinnes so is it in the Supper they that despise it do despise the worke and price of their redemption Luke 22 19. This is my body do this c. Secondly they despise the commandement of Christ nay an heape of commandements multiplied together to enforce this duty wherefore doth the Lord Iesus say Take yee eate ye 1 cor 11 24 25 doe ye this drinke ye doe ye this is it not to teach vs that it belongeth vnto vs to obey Thirdly we haue the examples of the faithfull as a cloud of witnesses to inforce vs to yeeld obedience All haue submitted themselues to this duty and al haue accounted theÌ„selues bound to this practise as we shewed before out of the Apostle And the people complained that they were kept backe from the Passeouer testifying that it was their desire to be admitted vnto it Fourthly such as do not come do set light by the happy and holy remembrance of the death and passion of the Son of God wherein standeth the comfort of all his children who teacheth that the faithfull celebrate the Supper in memoriall of him as Luke 22 16. If then we willingly and wilfully abstaine we declare plainely that we receiue no benefit by the death of Christ and care not if the memoriall thereof were forgotten 1 Cor. 11 26. An horrible sin Fiftly the Supper is a notable meanes to strengthen faith if then all haue need of such helpes as God hath left for vs and appointed vnto vs it followeth necessarily that they must carefully resort to the sacraments which serue for that end and purpose Lastly they despise the Church and the vnion thereof and do of their owne accord after a sort excommunicate themselues from the fellowship of their brethren and of Christ Iesus the author and appointer of this Supper and in this respect the Apostle willeth them to come together and reproueth them that were heerein slacke or singular 1 Cor. 11.22 saying Despise ye the Church of God in this I praise you not Vse 1 The vses follow First we must confesse from hence that it lieth vpon al men to be frequent and forward in performing of this duty to come often to this exercise of our faith It should neuer be celebrated in the Church but all should come together 1 Cor. 11 17 33. He that maketh a feast looketh that all which are bidden shold come it All the Disciples of Christ met together and therefore Paul who deliuered that to the Church which he had receiued of the Lord v. 23. chargeth them that when they come together to eate they should tarry one for another v. 23. This is a generall fault in our assemblies and a disorder that we must neuer ceasse to reproue which if it were found in our daily dinners that we make for others that are inuited and serue but to feed the belly of which Paul saith Meates for the belly 1 Cor. 6 1 and the belly for the meates but God shall destroy both it and them Who would not thinke himselfe wronged to furnish his table and to prouide for his guests then none vouchsafe to come but cause him to lose all his cost and labour and expectation We come not to the Lords house and to the Lords Table with that zeale and diligence which becommeth vs. It is said of the Church
in the new Moone in the time appointed on our solemne feast day for this was a statute for Israel and a law of the God of Iacob As then the Iewes on the feasts appointed of God did set forth his praises with singing and instruments of musicke of all sorts the Trumpet Psal 150 3 4. the Psaltery the Harpe the Organs the Timbrell the Cymbals so ought the faithfull vpon the Lords day and at all other times set foorth the spirituall praises of God with heart and voice And this was the moneth wherein many feasts met together after the time they had gathered in the fruites of the earth and receiued many blessings at the hand of God that so they might in their publike meetings praise God for them and pray vnto him to giue them grace to vse them soberly and moderately to the glory of his Name to the comfort of themselues and to the refreshing of their poore and needy brethren Thus we see there is a twofold Trumpet or rather a twofold sound of the trumpet one is a terrifying sound which may be called the Trumpet of the Law proclaiming the wrath of God both against sinnes sinners of which we reade Zeph. 1 verses 14 15 16. The great day of the Lord is neere it is neere and hasteth greatly euen the voice of the day of the lord that day is a day of wrath a day of trouble distres a day of wastnes desolation a day of darknes gloomines a day of the Trumpet and alarm gainst the fenced Cities c. The other is a comforting sound which is the Trumpet of the Gospell whereby troubled and distressed consciences are lifted vp and called to reioycing of which the Prophet Esay speaketh chapter 27 13. It shall come to passe in that daie that the great Trumpet shall be blowne and they shall come which were ready to perish in the Land of Assyria and the outcasts in the Land of Egypt and shall worship the LORD in the holy Mount at Ierusalem So then it is our duty to blow this Trumpet of peace to testifie our ioy and gladnesse when God bestoweth any benefits vpon vs Psalm 33 and 118 1 2 and 47 5 6 and 48 1. 1 Chron. 15 28. 2 Chron. 5 12 13. and 15 14. Vse 4 Fourthly these Trumpets as we haue already noted serued for diuers vses according to the diuers and diffrent sounds that at the hearing of the noise of them the people might by and by vnderstand what it meant and themselues must do This teacheth vs and we are put in minde of it by the Apostle that as in the host euery blast was vnderstood so in the Church euery voice should be vnderstood and all things should be done to edifying that they might vnderstand the wordes of the Preacher what he speaketh vnto them as 1 Corinth 14 7 8. Euen the things without life giuing sound whether Pipe or Harp except they giue a distinction of the sounds how shall it be knowne what is piped or harped For if the Trumpet giue an vncertaine signe or sound who shall prepare himselfe to the battell So likewise you except ye vtter by the tongue words easie to be vnderstood how shall it be knowne what is spoken for ye shall speake into the aire that is vainely or idlely to no end and purpose There is no edification in an vnknowne tongue he that vnderstandeth it giueth thankes well but the other is not edified Paul himselfe saith of himselfe Verse 17. he had rather speake fiue words to be vnderstood then ten thousands in an vnknowne tongue that by his voice he might teach others verse 19. Yet he giueth thankes to God that he spake with tongues more theÌ„ they all to whom he wrote verse 18. Besides how shall the people answer Amen at the giuing of thankes seeing they vnderstand not what is spoken verse 16. Againe he sheweth that there are many kind of voices in the world and none of them are without signification therefore if we know not the meaning of the voice we shall bee vnto him that speaketh Barbarians and he that speaketh shall be a Barbarian vnto vs verse 10 11. Euery one must seeke to excell as he may most edifie the Church vers 12. Rom. 14 19. Moreouer he saith If I conceiue publike prayers in the congregation in a tongue not vnderstood the Spirit moueth and inspireth me well neuerthelesse the meaning substance of my praier bringeth no fruite or profit to the Church or to them that heare me because they may well gaze and gape vpon such a one or haply admire him be astonished at him but they may depart as wise as they were before inasmuch as they receiue no benefit by such praiers v. 14. Hence it is that he saith he would pray with the Spirit and would pray with the vnderstanding also he would sing with the Spirit he would sing with the vnderstanding also v. 15. Strange tongues are not a benefit to the people that heare them without vnderstanding but a iudgement and punishment v. 21 and therefore such should keepe silence if there be no Interpreter v. 28. To conclude all publike exercises of our religion praying reading preaching singing and receiuing of the Sacraments must bee vsed in a knowne tongue This serueth to lay open the grossenesse of the Romane religion which haue the Scriptures in an vnknowne tongue which sometimes the speaker himselfe doeth not vnderstand but neuer the people to whom he speaketh A most vncomfortable religion that leadeth men in the darke and standeth in this other chiefe parts of it meerely vpon policy If you blindfold a man you may do with him what you list so the Romanists deale that their iugling may not be espied and their spirituall or rather carnall couzenage not discerned The Lord more and more open the eies of the people that they may see this which is so palpable that many of their owne side haue wished the disorder to be amended â—â—â—ot in 1. 〈◊〉 14. Lyra saith If the people vnderstand the praier or the blessing they are better brought to God and doe more deuoutly answer Amen To him consenteth Caietan who gathereth out of this doctrine of the Apostle â—â—â—ment in 1. 〈◊〉 14. that it is bettâ—r for the edifying of the Church that publike praiers in the hearing of the people should be said in a tongue common to theÌ„ all And for our selues let vs acknowledge Gods mercy that hath deliuered vs from that misery and bondage restored vnto vs his truth which lay and yet lieth buried in the papacy Let vs walke worthy of the light of the Gospel that is brought home vnto vs and bring foorth the fruites of it to his glory But if we refuse to heare the Lord speaking vnto vs by his seruants and to obey them speaking vnto vs in a tongue well knowne vnto vs the wonderfull thinges of God let vs take heed he do not send
still and did nothing and did not ioyne with his friends We see we cannot but see and behold with our eyes the children of God oftentimes hated maligned wronged threatned oppressed slandered reuiled persecuted if we opē not our mouths in good causes in Gods causes we forsake the Lord himselfe whose cause it is and bring vpon our selues his fearefull yet most iust curse Vse 3 Thirdly as the enemies of the Church are the enemies of God so we may conclude from hence that doubtles the friends of the church are the friends of God No man shall do any good to his distressed seruants which shall lose his reward The Euangelist sheweth that Christ our Sauiour accounteth it as done to himself 〈◊〉 2◠40. whatsoeuer we haue done to one of the least of his brethren Hee is fedde and harboured in his members he is clothed and couered in his members he is receiued and visited in his members And if we refuse to do good to the least of these he esteemeth it as an iniury and indignity done vnto himselfe This is a notable encouragement to moue vs to open our mouthes in the cause of the dumb to open our hands in the cause of the needy and to open our hearts in the cause of the afflicted and to vnloose our tongues to plead the cause of the innocent Such are the true friends of God Pro. 31.8 and 27.19 19.6 Euery man seeketh the fauour of great men and desireth their friendship how ought we then to labour to be the friends of God Abraham beleeued the promise made vnto him and hee is said to be the friend of God Christ saith Iam. 2.23 Ioh 15.14 ye are my friends if ye do whatsoeuer I command you This is the cause that made Deborah pronounce Iael the wife of Heber blessed aboue women dwelling in tents because she helped the Lord against the mighty with her mouth with her hand with her hart Iudg 5.24 she smote off the head of Sisera when she had pierced and stricken through his temples Thus it was with Obadiah thus it went with Ebedmelech they shewed mercy to the Prophets God sheweth mercy vnto them they did good to others but they receiued more good to themselues And this was the prayer of Paul for Onesiphorus who no doubt receiued much mercy from God in the day of account as he refreshed the Apostle in the day of his want 2 Timothy 1.16.18 Fourthly seeing God accounteth the churches Vse 4 enemies his enemies then must our account be answerable to the account of God we must account his enemies to be our enemies Gods enemies by good right ought to be the Churches enemies Such then as we see to be open enemies to god to fight as it were hand in hād against him to hate true religion to scorn the profession of it to deride the professors of it we must account thē as our enemies we must hold no league no friendship no familiarity with them so far as they declare themselues to be such by their obstinacy This made the Prophet say to Iehoshaphat after he had made affinity with wicked Ahab 2 Chron 19.2 who had sold himself as a slaue to sin Shouldest thou helpe the vngodly and loue them that hate the Lord therfore is wrath come vpon thee from before the Lord. So Dauid saith testifying his affection Psal 139.21 Do not I hate them O Lord that hate thee c. teaching thereby that seeing he accounteth our enemies to be his we ought to account his enemies to be ours This made the wise Salomon to say Pro. 29.27 An vniust man is an abomination to the iust c. But it may be obiected Obiect that Christ Iesus willeth vs to loue our enemies Matth. 5.44 and to blesse them that hate vs. It is true Answ wee must loue our enemies but we are neuer commanded to loue the enemies of God Shall we loue them that do not loue the Lord did we not see before how that good king is reproued not only because he did helpe the vngodly but because he did loue them that did hate the Lord So then we must distinguish and make a difference betweene such as are our enemies and such as are Gods betweene such as hate our persons and such as hate true religion and the holy profession of it But how shall we know who are Gods enemies and who are ours and to bestow our hatred vpon a right subiect I answer as a good tree is knowne by his good fruit so an euill tree is knowne by his euill fruit It is the euill fruit which they bring forth which must be cause of this hatred Take that away and let the tree be graffed and bring forth better fruit we will loue both the tree and the fruit Sinne therfore must be the ground and foundation of all true hatred Secondly our hatred if it be aright must proceed from the loue of God and the zeale of his glory because we cannot loue him but we must hate whatsoeuer is against him Thirdly our hatred must not proceed from any priuate reuenge for that were to do euill for euill The cause must no way concerne our selues but onely the LORD A man may be enemy to our person and yet a friend to God such we are commanded to loue and we are forbidden to hate Lastly we must see them to be obstinate and setled in sinne as dogs and swine that trample holy things vnder their feet and are ready to rent them in peeces that bring them vnto them Vse 5 Fiftly from hence ariseth comfort to Gods people to consider that such as hurt or persecute the members of Christ doe hurt and persecute Christ himselfe wound him through their sides though now he be glorified in the highest heauens When Paul saide who art thou Lord the Lord answered I am Iesus whom thou persecutest Act. 9.5 And the Apostle saith I reioyce in my sufferings for you and fill vp that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Col. 1.24 So God the Father is said to be toucht with a feeling of the miseries of his people Esay 63.9 In all their afflictions he was afflicted the Angel of his presence saued them likewise the holy Ghost 1 Pet. 4.14 When you are reuiled the Spirit is euil spoken off on their part c. So then the holy and blessed Trinity haue as it were a fellow-feeling of our miseries and afflictions which serueth greatly for the comfort of all that are in trouble for the truths sake We suffer not alone for that were without comfort we haue God the Father to suffer with vs Christ Iesus our Sauiour to suffer with vs the holy Spirit blessed for euer to suffer with vs. Thus doth God comfort Abraham who hath the hearts of all in his owne hand that he will get him fauour in the eyes of many
reâ—â—â—ious Many of vs confine Religion to the church and thinke wee haue nothing to do with it but while wee are there and that it is vnseasonable to meddle with it at home But we must shew our selues religious in all our works euen in taking our ordinary meats 1 Cor. 10 31. otherwise what do we more then bruite beasts They feede themselues full as well as we It is our dutie to giue the Lord thankes for them and so they are sanctified vnto vs. For this cause GOD commanded the Israelites in this place to sanctifie themselues against to morrow â—â—â—se 18. and then they should eate There are many that would be accounted faithfull men and to haue more religion in them then many of their fellowes yet haue they not learned so much as to giue God thankes for their meats nor to praise his name at their tables There is no Religion no knowledge no faith in these persons neither doe they consider that God may deale with them in his iustice as hee did with these euill men in this place while the meate was yet in their mouths and holden betweene their teeth the wrath of God fell vpon them a grieuous plague brake in among them And this point we may raise a little higher and reason from the lesse vnto the greater arising as it were from step to step For if the ordinary receiuing of our corporall foode ought to bee done religiously how much more is it required of vs when we come to the eating of the spirituall meate and to the drinking of the spirituall drinke of our soules I meane to the Table of the Lord to come worthily and reuerently which is the food of our soules And if the wrath of GOD came vpon these wicked personnes while the bodily food was yet in their mouths we haue iust cause to feare lest his iudgements come vpon vs much rather while we haue the bread of the Lord in our mouths or hold the cup of the Lord in our hands as also it fel out among the Corinthians who for their vnworthy and vnreuerent comming to this heauenly Supper were taken away as 1 Cor. 11 30. And for this cause are many weake and sickly amongst you and many sleepe And Iudas that came with a wicked and prophane heart to the Passeouer did eate iudgement vnto himselfe for immediately Satan entred into him Iohn 13 27. and brought him to destruction of soule and body Math. 27 5. Acts 1 18. But to return to the point we haue in hand concerning our bodily food we must be carefull to eate and drink euermore as it were before the Lord and consider that he sitteth as a guest with vs and therfore may iustly make euery bit to be our bane if thus wee presume to abuse his creatures to our lustes Oh that such as are beastly drunkards An admonition and warning for all drunkards worse theÌ„ bruit beasts would consider this learne this lesson and be ashamed of the thing it self as wel as of the title that is of the sin of drunkennes as well as to be accounted a drunkard But howsoeuer they are through custom and continuance in this sinne growne impudent and shamelesse and euery sober-minded man may point at them as they goe or rather as they stumble in the streets yet you shall sildom or neuer haue any of them confesse that they are drunken Drunkennesse ioyned with impudencie and when they cannot vtter a word of sobernesse yet they will defend and maintaine that they are sober But some will say How shall we know a drunkard it is a verie hard matter to say who is drunke I answer no harder then to a know a mad man or to know and proue thy selfe to be sober The sober man that can manifest himselfe to bee sober by the inseparable properties and true effects of sobernesse How a man may know a drunkard when hee seeth the quite contrary in another may safely conclude that he is drunken The Scripture doth not onely describe the sinne but sheweth vs the way to know it How doth the Physitian know a maÌ„s disease but by the signes and by the effects of the diseased The signes and effects of drunkennesse are when the head is inflamed intoxicated Esay 5 11. the rolling of the tongue The signes effects of druÌ„kennesse the faltring and doubling of the speech the rednesse of the eyes the want of gouernment of the hands Prou. 23 29 30. Such as are ready to fight and quarrell such as are mighty to fight combats of drinking that shewe their strength valour that way which glory that they can lay their fellowes vnder the Table Esay 5 22. such as reele and stagger as they go though they be able after a sort to stand that they do not fall yet they go reeling and staggering in the streets Psal 107 27. Esa 29 9. They spew and vomit through excesse Ier. 25 27. Esa 19 14. 28 8. and they stinke of drinke that their very breath and belching is noisome to those that are neere them Hos 4 18. as many do vnderstand the wordes of the Prophet But to leaue these I would also admonish others that too often frequent places of drinking to say no worse of them wish them to consider that albeit they be not grosly drunke yet God restraineth all superfluitie and excesse which the Apostle calleth drinkings or reuellings 1 Peter 4 3. Euery man should walke without offence and take heede hee minister not occasion of stumbling to any through his example Verse 21 22 23. And Moses sayde The people among whom I am are six hundred thousand footmen c. Here beginneth the second part of the communication wherein first Moses replyeth against God and will not rest in his answer which was sufficient to haue put him to silence and made him say with Iob Chap. 40 4 5. Behold I am vile what shall I answere thee I will lay mine hand vpon my mouth Once haue I spoken but I will not answer yea twice but I will proceede no further and chap 42 6. I abhorre my selfe and repent in dust and ashes But Moses goeâ—h forward obiecteth the hardnesse and impossibility to effect this promise of finding such store of flesh in regard of the multitude of the infantery of the host in regard of the long continuance of time that they should fâ—ede thereon and in regard of the barrennesse of the place forasmuch as they were in the Wildernesse and the Desert of Arabia which was onely stored with wants and fruitfull in nothing but in vnfruitfulnesse This distrust doth God beare withal and as it were winke at in this place but when he was not instructed and bettered by Gods patience and long-suffering it is afterwards punished chapt 20. Thus much of the complaint of Moses both touching his disability to gouern his insufficiencie to feede them Secondly God answereth to this obiection verse 23 that
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
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
They put the people in minde of the goodnesse of the land and of the loue of God toward them and that the enemies should be bread for them that is they should be as easily consumed as a peece of bread is swallowed as if they should say Wee seemed Grashoppers vnto them but we say vnto you that they shall bee bread for vs we shall vtterly destroy them To conclude they will them not to feare the people of the Land because God was departed from them but hee was amongst his owne people Neuerthelesse they would not heare them they did sing a song to an heauie heart Prou. 25 verse 20. nay to an hard heart they had brazen foreheads and were ashamed of nothing and therefore for all the care of them and the loue shewed vnto them they went about to stone them to death had not God protected them that stoode in his cause Obserue first of all in that Caleb and Ioshuah rent their cloathes Doctrine The faithfull are greeued for the sinnes of others and fel downe before the Lord a gesture vsuall in these times when they heard the blasphemous words of these hypocrites that the faithful are much grieued euen for the sinnes and rebellions of others This hath alwayes bene the holy affection of Gods seruants they haue not onely mourned and lamented for their owne sinnes but they haue proceeded farther to take to heart the sinnes of other men as Lot 2 Pet. 2 7. and Dauid Psal 119 136. They that escaped out of the common destruction are described by this note they mourned and cried out for the abhominations that were committed in the land Ezek. 9 4. Christ our Sauiour wept for Ierusalem Luk. 19 41 42. Reason 1 The reasons First they know that Gods anger is prouoked for sinne and his curse falleth vpon the head of the sinner Ioshua had cause to mourne when he saw that Israel could not stand before their enemies Ioshua 7 8. For Achan had sinned against the Lord and the hoast could not prosper so long as hee remained among them No maruell therefore if they be greeued whensoeuer they behold the wrath and iudgements of God procured Secondly if we know their iniquities and Reason 2 do not mourne for them they become ours and we do thereby make them our own Thus we are made partakers of other mens sinnes If we mourne for them they are theirs not ours if we do not mourne they are both theirs and ours Hence it is that the Corinthians are reprooued that they sorrowed not for the incestuous person that was among them yea theÌ„selues were defiled by his sinne and became as one polluted lumpe with him as the leauen leaueneth three peckes of meale into which it is put And we see in the prophet Ezekiel 9 5. they are smitten that mourned not for the abhominations committed as well as they that did commit them Thirdly hereby much good and many benefites Reason 3 come vnto our selues Such are pronounced blessed by the mouth of Christ Mat. 5 4. that mourn whether it be for themselues or for others or both for they shall bee comforted When the heauens water the earth there followeth a fruitfull increase but when the earth watereth the heauens there shal follow a more plentifull haruest of all heauenly spirituall comfort If any aske when the heauens are watered by the earth Obiection forasmuch as this may seeme to be out of course and contrary to the nature of them I answer whensoeuer a sinner poureth out the teares of his penitent soule and broken heart into the bosome of God Answer then the earth may bee saide to water the heauens For the teares of the godly fall not to the ground Cooper vpon Psal 119. they ascend vpward they do not descend downward I vnderstand it of the fruite and benefite of them the Lord gathereth them when we shed them as precious pearles and putteth them in his bottle of remembrance Euery drop that falleth from a penitent soul is as a precious pearle The teares 〈◊〉 the gâ—theâ— precious pearles nay more worth then many Iewels of the world It shall little auaile vs to haue many pearles and Iewels hanging about vs and to want those that now we speak of These do not die and perish but are sowne as good seede in the earth the fruite whereof is very comfortable because they that sowe in teares shal reape in ioy Psal 126 5. Learne from hence the difference betweene Vse 1 the godly and vngodly The godly mourn for the sinnes of others as if they were their own whereas the vngodly make a mock of sin and can laugh hartily at it as if it were a matter of merriment and of pastime Prou. 14 9. Heere then is a note to know who are Gods Children and who are not When we cannot reforme and amend euill yet if God haue giuen vs hearts to mourne for it it is an happy thing for vs a great blessing and a good signe that we belong vnto him Lot dwelt among the Sodomites they were grieuous sinners against the Lord the cry of them was come vp to heauen he could do no good among them yet he was so farre from ioyning with them that hee vexed his soule for them If we do not follow his example in vaine we boast our selues to be the seruants of God This made Dauid say the zeale of thine house hath consumed me the reproaches of them that reproached thee are falne vpon me Ps 69 9 10. And the Israelites carried into captiuity wept when they heard the insultings and blasphemies of the wicked Psal 137 6. The godly must not say I will walke in the way of the multitude I wil ioyne with them and that it is in vaine to striue against them Secondly see the state of the faithful in this Vse 2 life somewhat there is alwaies to humble and afflict them in themselues or in others In this life 〈◊〉 and gâ—â—efe 〈◊〉 mingled toâ—â—ther The Prophet Dauid testifieth oftentimes his ioy of heart which God gaue him neuerthelesse this is not found without greefe and sorrow We haue no ioy without greefe in this world but they are tempered and mingled together bitter and sweete one with another lest in ioy we should be two ioyfull in sorrow we should be too sorrowfull the one seruing to allay the other and the one making the other profita-Howbeit after this life when God shall separate the sheep from the goats After this 〈◊〉 ioy and gâ— are seuereâ— these affections also shall bee separated the godly shall haue ioy without greefe the vngodly shal haue greef without ioy To haue ioy without any trouble is not to be looked for vpon the earth it is the condition of them that are glorified and perfected in heauen On the other side to haue greefe and anguish without ioy and comfort is the miserable condition of them that lye damned and tormented in hell where is weeping and gnashing
1 3 and patience experience and experience hope and hope would not make ashamed Rom. 5 4 5. The cause therefore for which we suffer must more comfort vs then the trouble which we endure dismay vs. God will neuer be wanting vnto vs by his grace and Spirit to hold vs vp and to stand by vs that either we shall escape the hands of the persecuters or else he will assist vs and strengthen vs in the persecution The affliction is but for a moment but the fruite of it shall remaine for euer Thirdly we must sit downe and cast our accounts Vse 3 before hand what our profession will cost and not thinke with the sonnes of Zebede to sit down at the right hand and at the left hand of Christ in his kingdome Mat. 20 21 but rather learne of Christ Lu. 14 26. to hate father mother wife children brethren sisters yea his owne life that he may continue to be his Disciple When the brethren exhorted Paul not to goe vp to Ierusalem because a Prophet foretold that he should be bound deliuered into the hands of the Gentiles hee answered 〈◊〉 2â— 13. What meane ye to weepe and to breake my heart for I am ready not to bee bound onely but also to die at Ierusalem for the Name of the Lord Iesus Here was a christian resolution to vndergoe all tribulations and resist euen vnto blood if he were thereunto called The cause of shrinking back is this want of fore-thinking Lastly we ought to labour to possesse our Vse 4 soules with patience and to shew our obedience in suffering as well as in doing the will of God There is a twofold obedience required of vs the one actiue the other passiue Many thinke themselues discharged of this duty if they be carefull to do as God commandeth but they neuer consider that they are bound to glorifie the Name of God by suffering as wel as by doing Christ our Sauiour the most perfect patterne of obedience hath performed the will of God both waies and this is the substance of the Gospel to teach what he did and what he suffered Acts 10 39. Wherefore let our patient minde also be knowne vnto al meÌ„ Phil. 4 5. Luke 21 19. 11. And the Lord saide vnto Moses How long will this people prouoke me and how long will it be yer ye beleeue me for all the signes which I haue shewed among you 12. I will smite them with the pestilence and disinherite c. Now we come to consider how God proceedeth against these sinners first touching his threatning then of his execution of iudgment He threatneth to sweepe theÌ„ away with the pestilence and so to roote them out vtterly The doctrine is this Among other diseases and iudgements sent for sinne Doctrine Among other iudgements sent for sinne the plague is one the plague and pestilence is one It cometh not by chance or fortune but is sent of God into townes and cities as 2 Sam. 24 15. The Lord sent a pestilence in Israel from the morning to the time appointed Deut. 28 21 22. Leuit. 26 25. Ezek â—4 19. Numb 16 46 47. The reasons first because all diseases afflictions come froÌ„ God Amos 3 6 they come Reason 1 not out of the dust neither arise from beneath the earth but they proceed froÌ„ God Secondly the titles giuen vnto them proue as much they are called the sword of the Lord 2 Sam. 24 16 and the arrow of the Lord Psal â— â—1 This teacheth that the pestilence is not caused onely or chiefly by naturall meanes but Vse 2 the chiefe and main cause is the wrath of God against sinne Deut. 28 15. And hence it is that it bringeth with it horrour and feare weeping and lamentation terrour and astonishment because God striketh the conscience inwardly as well as the body outwardly Hence it is that there is remouing hither and thither flying too and fro and much amazement in all persons It is sinne that bringeth all both publike and priuate calamities and God is able to finde out our sinnes and vs in our sinnes And as we sinne many waies so he hath many waies to plague vs and it lyeth in him to punish vs with one or with many of his plagues together The Lord if it had pleased him could haue punished Dauid with these three iâ—â—gements 2 Sam. 24 13. famine the sword and the pestilence al together and his pride and vaine confidence in his owne strength deserued no lesse but he brought onely one of them and put him to his choise whether of them he would haue We can reason oftentimes among our selues of the causes of the plague and can tell that it came into such and such places first of all by such a carrier or traueller or infected person neuerthelesse though it be not to bee denied but there may be such causes we may not omit or forget the chiefe and principall And tell me how came it at the first and what shall we make the first cause within vs but sinne and without vs but God No plague beginneth but by his iust and righteous hand so no plague can ceasse before God will that sent the same And how is it that one citty is infected more then another and one house more then another and in the same house some are smitten others are not touched Is not this the will and pleasure of God also This then noteth the great folly of such as say Oh this is a contagious time of the yeare when this season is a little ouerpast that wee may haue some frost or cold or winde to purge the aire you shall see all well againe time will weare out all But if God call not backe his hand and stay his iudgement no winde no winter no weather no cold shall be able to do vs any good And therfore we see oftentimes that though we haue had many nipping frosts and strong windes yet this sicknesse hath encreased and not beene diminished Secondly the readiest way to auoide the Vse 2 plague is to abstaine from al those things that bring it continue it and encrease it Men ordinarily do vse sweeping of houses washing of chambers cleansing of streetes perfuming of stuffe killing of dogges taking of physicke and such like neither doth God condemne or restraine these or any good meanes to releeue our selues prouided that we trust in God and not in them notwithstanding it is certaine that all mans pollicy without God is able to do nothing The plague cannot be remoued by any mans industry We must wash clense and purge our hearts by true and vnfained repentance We must remoue that which bringeth the plague Iam. 4 8. Esay 1 16. Ier. 4 14. Ps 51 2 7. All these places shew how foule and filthy we are by nature For that which is cleane of it selfe needeth no washing but we neede washing and purging and therefore we must confesse we are vncleane Nay no mire is so
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
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
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
this chapter is this God hath instituted the way and meanes how the vnclean shal be cleansed wherby to assure themselues that no infirmity shall separate them from the fauour of God The parts of this Chapter are two The contents of this Chapter the first is touching the water of clensing or separation so called because such as were separated for any vncleannesse were sprinkled with it the second touching the persons that were to vse it and to be cleansed by it Touching the water we are to know the matter wherof it was made of the ashes of a redde cow without spot without blemish without yoke And the rites vsed about the heifer before it was offered and also following the offering all which may bee learned in the words themselues The persons that were to vse this water of separation are the vncleane which are of two sorts first by touching a dead body of any man Secondly by approching and comming neere to the tent where the dead lyeth c. It is dangerous to be neere any vncleane person which pointeth out the danger of euil and teacheth to haue no communion with it Whosoeuer neglecteth this law and beeing vncleane seeketh not to be clensed shall be cut off from the coÌ„gregation verse 13 20. declaring that we should not suffer sin to rest vpon vs though we fall into euill and cannot keep our selues vpright yet we must not lie in sin neither giue it any entertainement no not for a time But to passe ouer particulars obserue the scope and drift of this chapter which is to proclaim the mercy of God to such as confesse and forsake their sinnes â—ctrine â— penitent â—ons shal be 〈◊〉 into 〈◊〉 fauour The Doctrine then is this that all penitent persons shall bee receiued into Gods fauour so that no euill shall come nere them Esai 1 17 18. It skilleth not what our sins are or how great they haue bin but how true and sincere our repentance is Ier. 50 20. 1 Iohn 1 9. Ezek. 36 25 26. This truth is farther confirmed by many examples as Manasses 2 Chro. 33 12 13. the sinful woman that had many sinnes forgiuen her Luke 7 48. the penitent Theefe vpon the crosse Luk. 23 41 42 43. To those that put Christ to death the Apostle Peter preached repentance and many of them beleeued and were saued Actes 2.37 Reason 1 The grounds of this are first that no sinner should despaire with Cain 1 Tim. 1 26. or be damned with Iudas Iohn 6 70. or be reiected with Esau Heb. 12 17. Reason 2 Secondly Christ Iesus hath satisfied for vs all Esay 53 5 6. Rom. 8 33. he is our suretie and hath paid all our debt for vs whatsoeuer could in iustice be required of vs. God the father is the creditor we are the debters Christ is the surety sin is the debt hell is the prison into which we deserue to be cast But as the creditor cannot come in with any after reckonings nor put the poore debter into prison when once the debt is satisfied by the surety so the Lord will not lay any thing to our charge nor send vs to hell as to prison forasmuch as his owne Sonne hath laide downe his life as the full price of all our iniquities whereby his wrath is appeased and his iustice satisfied Vse 1 The vses First we learne how it commeth to passe that the sin against the holy Ghost is said to be the vnpardonable sin the sin that shall neuer be forgiuen neither in this life nor in the life to come Matth. 12 32. Marke 3 28 29. 1 Iohn 5 16. not because God cannot forgiue it for his mercy is infinite and greater then all our sinnes but because such as commit it can neuer repent Such as were once lightned with the knowledge of the truth haue receiued the heauenly gift haue bin made partakers of the holyghost haue heard the good word of God with ioy and tasted of the powers of the world to come if they fall away it is vnpossible they should be renewed againe by Repentance seeing they crucifie to themselues the son of God afcesh and put him to an open shame Heb. 6 4 5 6. 10 29. These are not onely malicious and obstinate offenders but desperate sinners that dash themselues in peeces against the rocke they know the truth and saluation to be by no other then Christ yet they reiect and renounce saluation by him These are like desperate murtherers that hang themselues or cut their owne throates True it is that many weake Christians languishing vnder the burthen of sinne are oftentimes afraid they haue committed this sin but whosoeuer feareth he hath committed that sin I dare pronounce no euill against that soule For I take this to be a certaine rule that Whosoeuer feareth he hath sinned against the holy Ghost hath not committed that sinne neither can commit it but is altogether free from it Such as are so forsaken and giuen ouer of God to fall into it are not afraide of it but rather boast of it glory in it and liue and dye with it The feare to offend this way is but the shadow of it and not the substance and this shadow is a notable preseruatiue to keepe them from it and it from them and therefore shall hurt no man no more then the shadow of the sword can cut in peeces which hath no edge But those wretched sinners that sin this sin do it to despite God to his face would if they were able pull him out of heauen they tread vnder their feete the Son of God and count the blood of the Couenant wherewith they were sanctified as an vnholy thing and do despite vnto the Spirit of Grace Heb. 10 29. Secondly it reproueth the Church of Rome Vse 2 and quencheth the fire of Purgatorie which they haue kindled They finde it to be gainefull merchandize and a fire that heateth all their kitchins and therefore as Demetrius and the rest of the craftsmen which receiued no smal gaine by making siluer shrines for Diana were zealous for idolatry because thereby they had their wealth so are the Romanists zealous for their Purgatory knowing that if that fal their whole craft is in danger to be set at nought Actes 19 24 27. And if they did not find aduantage by it they would soone giue ouer the defence of it For it is directly against the Scriptures which make onely two places heauen and hel Lu. 16 23. and two sorts of persons such as beleeue such as do not beleeue Mar. 16 16. And as this is a meere fiction deuised in the idle brain of superstitious men so is their doctrine of praying for the dead no whit better We reade Leuit. 4 3.13 22. of sundry sacrifices appointed for all sorts of people For the Prince for the Priest for the Congregation for sinnes of ignorance of knowledge ch 5 6. but we reade no where of any for the dead We reade
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
their sicknes trust in the Phisition as Asa did 1 Chro. 16 11 12. 1 Sam. 2.5 not in the liuing God who killeth and maketh aliue bringeth downe to the graue and raiseth vp againe hee maketh the wound and bindeth it vp he smiteth and his hands make whole he shall deliuer thee in sixe troubles and in the seuenth the euill shall not touch thee In time of warre and day of battell we trust in our strength armor men munition and defenced places and make them our God Nah. 3.8 â— whereas the Prophet teacheth that this is a cursed confidence and shall not leaue a blessing behind it Lastly we learne from hence not to reuenge Vse 4 our own causes quarels For if we be taught in this practise of Moses to go vnto God in all our wrongs who will iudge his people then we are not to render like for like or to requite euill for euill or to repay wrong for wrong taunt for taunt rebuke for rebuke railing for railing but contrariwise blesse knowing that we are thereunto called that we should bee heires of blessing This vse is concluded Prou. 20.22 Say not thou I will recompence euill but waite vpon the Lord and he shall saue thee This is the direction of the Apostle Ro. 12.17.19 Recompence to no man euill for euill dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine Psal 94.1 â— I will repay saith the Lord. Where we see God claymeth and challenge vengeance to himselfe and taketh it from vs so that such as seeke reuenge sit downe in the seat of God and as much as lyeth in theÌ„ wrest the scepter out of his hands taking vpon them the person of the accuser witnesse iudge and executioner contrary to all true forme of lawfull iudgement And albeit it bee hard and harsh for flesh and blood to put vp iniuries yet if we wil be the children of God we must haue more in vs then flesh and blood For they that are after the flesh Rom. 3.5 â— fauour the things of the flesh but they that are after the spirit the things of the spirit so then they that are in the flesh cannot please GOD. Wherefore when Zachariah the Priest a faithfull and fruitefull witnesse of God was vniustly and cruelly stoned to death he raged not he reuiled not he reuenged not but said The Lord see and require it When the Lord of life â—â— 24.22 Christ Iesus was accused condemned and crucified the iust for the vniust he prayed for his enemies Father forgiue them for they know not what they doe â— 23 34. leauing vs an example that we should follow his steps When blessed Stephen who was full of the holy Ghost and saw the glory of God and Iesus standing at the right of God was cast out of the city and stoned with stones hee kneeled downe and cryed with a loud voyce Lord lay not this sinne to their charge â— 55.58 When the Archangel mentioned by the Apostle Iude saw that the diuell went about to corrupt the pure worship of God hee would not vse railing and reprochfull speaches â— ver 9. but desireth the Lord to rebuke him and repay him for his malice Seeing therefore this duty hath beene practised by Priest and people by men and Angels by the head and the members of his body let vs follow those things that concerne peace let vs be of a patient and meeke spirit which is much set by of God and let vs commit our causes to him that is the God of vengeance It is a fearefull thing to fall into the hands of the liuing God Verse 9 10. Then Moses tooke that rod c. Hitherto Moses Aaron haue behaued themselues vprightly in respect of God meekely in respect of themselues and patiently in regard of the people Now we shal see how they offend by transgressing the commandement of God by distrusting his word by raging against the whole assembly God chargeth them to speake to the rocke they spake vnto the people Againe as if it were vnlikely or vnpossible that the rock should yeeld water they smote it twise through impaciency vnbeeleefe Thus they that had beene the instruments of God in so many miracles that had seene him face to face as a man seeth his friend that had stood so often in the gap where the hand of God had made the breach that had diuided the red sea Moses I say and Aaron the Ministers of God the witnesses of his workes the pillars of the truth now begin to faile to faint and to fall down to shew vs and themselues the weakenesse that is in flesh and blood From hence we learne that many are the failings and fals of the children of God â—trine â— are the 〈◊〉 of the 〈◊〉 Howsoeuer the faithfull be borne againe and endued with the spirit of sanctification howsoeuer they desire to please God and endeuor to serue him with all the powers of soule and body yet they often stumble in their race thorough the burthen that presseth down and the sinne that cleaueth so fast vnto them This truth is confessed and confirmed by many testimonies Salomon in his worthy prayer at the dedication of the Temple acknowledgeth it 1 king 8.46 So Iob. 15.14 15. Likewise Prou. 20.9 And the Prophet Psal 14 2 3. All which testimonies doe plentifully teach this truth that howsoeuer through the grace of God giuen vnto them the faithful fight a good fight hauing faith and a good conscience yet all are sinners and no flesh is cleane and cleere from sin which Moses and Aaron here fal into The reasons of this doctrine are First because Reason 1 the Scripture hath concluded all vnder sinne Gal 3 2â— Rom. 3.19 That euery mouth might bee stopped and all the world be subiect to the iudgment of God Al matter of glorying in our selues is taken from vs we are found guilty before God wee haue no excuse no defence no cloake for our selues to couer our sins there is no difference Wee haue all sinned and are depriued of the glory of God and euerlasting life so that all both Iewes and Gentiles are proued to be vnder sinne Secondly we see that death the wages of Reason 2 sinne hath raigned and doth raigne ouer all without difference yea it taketh hold euen on children that sinned not actually like the transgression of Adam If then old and yong taste of death all the posterity of Adam are corrupted in him when he wittingly and willingly wilfully sinned against God We flow from an vncleane fountaine we grow out of a bitter root we are as branches of the wilde vine Thus the Apostle reasoneth Death raigned froÌ„ Adam to Moses Rom. 5.14 euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come So then sinne and death goe together as mother and daughter
punishment lying euen at the doore Because ye sanctified not my Name before the children of Israel yee shall not bring this congregation into the land which I haue giuen them Hee doth not onely accuse and conuince them of sinne but amplifieth it by the effect that thereby hee was robbed of his glory and so excludeth them out of the land of promise We learne from hence that God chastiseth his owne children sinning against him â—trine chasti â—is owne â—on When his children forsake his lawes and walke not in his iudgements although he take not his louing kindnesse from them neither falsifie his trueth yet he will visit their transgressions with the rod and their iniquities with strokes This we see throughly strengthened thoroughout the whole booke of the Iudges as chap. 4.1.2 When the people of Israel proceeded to doe euill in the sight of the Lord hee sold them into the hand of Iabin king of Canaan c. So when Ionah disobeyed the voyce of the Lord calling him to preach to Nineueh that great Citie and to cry against it for their wickednesse hee was cast into the Sea as an vnprofitable burthen of the ship â— 2 3 15 and swallowed of a Whale so that albeit he fled from the presence of the Lord yet his hand followed after him and ouertooke him When Dauid had trespassed in the matter of Vriah by adultery and murther though he were a man after Gods owne heart yet the Lord raised euill against him out of his house â—m 12.9 the sword of the enemy was shaken against him and his own wiues were defiled in the sight of the Sun â—b 12.10 When Miriam the sister of Moses withstood him in the pride of her heart through ambition and vaineglory albeit he accused her not but in meekenesse of spirit put vp the wrong being lowly in his owne eyes yet shee was striken with leprosie by the hand of God and shut for a season out of the hoast The like we might say of Salomon Asa Iehoshaphat Iosiah Hezekiah and many others all which seale vp this trueth to our hearts that GOD spareth not his owne people when they sinne against him Reason 1 The Reasons of this iust dealing of God are first to cleare his iudgement and iustice that we should know him to bee no respecter of persons but to hate sinne whensoeuer wheresoeuer and in whomsoeuer he findeth it He is not a God that loueth wickednesse neither shall euill dwell with him for he hateth all them that worke iniquity This the Prophet Dauid acknowledgeth 51.4 Against thee against thee onely haue I sinned and done euill in thy sight that thou maiest be iust when thou speakest and pure when thou iudgest If then we breake his statutes and keepe not his commandements when he searcheth with lights and findeth out our sinnes we must giue glory to God and make confession vnto him wee must pronounce righteousnesse to belong vnto him and vnto our selues open shame yea if he should destroy vs we must acknowledge him to be holy in all his waies and iust in all his workes who giueth vs to eate the fruite of our owne labours As then he is iust and righteous so he must punish sinne in whomsoeuer he taketh it and as he denounceth sore iudgements and greeuous plagues of great continuance and long durance so he executeth theÌ„ to manifest the truth of his owne word and maketh good his owne threatnings gone out of his owne mouth Againe God chastiseth his owne children Reason 2 lest they sinning with the men of this world whose portion is in this life should be condemned with the world For as in punishing of vs he respecteth his own iustice so he doth it in respect of our owne good and the great profite which thereby is brought vnto vs. If we should alwaies enioy health wealth liberty peace plenty and other good blessings of God according to our hearts desire we would waxe fat and spurne with the heele Deut. 32.15 forsaking God that made vs refusing the strong God of our saluation ioyning hand in hand with wicked men reserued to destruction Wherefore affliction is as the messenger of God to call vs backe from sinne to weane vs from the world to kindle in vs a desire of the world to come This the Apostle aimeth at 1 Cor. 11 31 32. If we would iudge our selues wee should not be iudged but when we are iudged wee are chastened of the Lord because we should not bee condemned with the world The vses of this Doctrine are many First Vse 1 consider with me the cause why they keep the word and turne vnto him with all their harts why they run not on in euill as the horse rusheth into the battell as the vngodly do the reason is God calleth them backe by his hand his afflictions are remembrances vnto them and his corrections are their instructions This the Prophet Dauid found true in his owne comfortable experience Psal 119 67 71. Before I was afflicted I went astray but now I keepe thy word It is good for me that I haue beene afflicted that I may learne thy statutes The Children of Israel liuing vnder the Iudges and sinning against God making a couenant with the inhabitants of the land Iudg. 2. and 4. Deu. 4.29.30 taking their daughters to be their wiues giuing their daughters to their sonnes seruing their idols forgetting the true God and doing worse then their fathers the Lord sold them into the hand of their enemies whom they serued then they lift vp their voyces and wept then they called and cryed vnto the Lord in their afflictions and he deliuered them out of their distresse The same we see in Manasseh who for his euils that he commited like the abominations of the heathen was carryed away captiue put in fetters 2 Chro. 33.2 11 12 13. and bound in chaines and when he was in tribulation hee prayed to the Lord his God and humbled himselfe greatly before the God of his father and prayed vnto him and God was intreated of him and heard his praier and brought him againe to Ierusalem into his kingdome Then Manasseh knew that the Lord was God But of this we shall speake more in the chapter following Vse 2 Secondly confesse from hence that great is the wrath and anger of God for sinne seeing he punisheth it so sharpely and seuerely in his children whom he hath engrauen as a Signet in the palme of his hand and whom he tendreth as the apple of his eye Marke how hee hath many times schooled his owne seruants offending When Miriam murmured against Moses and made other to murmure shee was striken by the hand of God with leprosie and albeit Moses made supplication for her yet the Lord answered Numb 12.10 13 14. If her father had spit in her face should she not haue beene ashamed seuen dayes Let her be shut out of the hoast seuen dayes and after she shall be
receiued Thus he dealt with Dauid whom hee greatly fauoured and aduanced to the kingdome when he fell into grieuous sins 2 Sam. 12.9 10. Thou hast killed Vriah the Hittite with the sword and hast taken his wife to bee thy wife and hast slaine him with the sword of the children of Ammon Now therefore the sword shal neuer depart from thine house and I will raise vp euill against thee out of thine owne house So soone as Salomon set vp idolatry and wrought wickednesse in the sight of the Lord he stirred vp aduersaries vnto Salomon 1 King 11. â— 14. and afterward rent the greatest part of the kingdome out of the hands of his sonne This serueth to conuince all such prophane persons as presume of Gods patience and abuse his mercy to all loosenesse and licenciousnesse saying God is mercifull and yet continue in their sinnes But we must know that as he is mercifull so hee is iust as his mercy is toward the penitent so his iustice is toward the obstinate who spareth not his owne people that forget his Law and therefore will deale more fiercely against strangers Vse 3 Thirdly measure not the fauour and loue of God toward our selues or others by outward blessings or outward crosses by prosperity or aduersity which come alike to the godly and vngodly Nay oftentimes the wicked flourish when the faithfull are in great misery as Psal 73.3 4 5. So Salomon teacheth Eccle. 9.2 Therefore Christ our Sauiour correcteth the wrong iudgement of the disciples supposing that such as Pilate slew were the greatest sinners of all the rest that dwelt in Ierusalem because they suffered those things Luke 13.1 2 3. If then we would find sound comfort in our hearts and feele vnfained testimonies of Gods fauour towards vs wee must not seeke for them in outward blessings or in want of outward blessings both which are common to the godly and vngodly but in ioy in the holy Ghost in remission of sinnes in repentance from dead workes in the spirit of adoption in faith in Christ in peace of conscience which passeth all vnderstanding As for other things place not thy heauen and happinesse in them if blessings come receiue them thankefully if crosses learne to beare them patiently Fourthly wee are hereby put in minde to Vse 4 search our owne wayes to suruey our owne hearts and to prooue by the touchstone of the word our owne thoughts words and workes that we haue conceiued spoken and done what we haue iustly deserued if God in iustice should proceede against vs examining seriously our owne life mourning bitterly for our sinnes past and turning vnfainedly vnto God with all our hearts This duty is vrged by Ieremy the Prophet Lam. 3.39 40 41 42. This is the marke that God shooteth at this is the end that he respecteth euen by his afflictions to bring vs home to himselfe not to destroy and confound vs for euer Heb 12.5 10. Let vs not dispise the chastenings of the Lord nor faint when we are rebuked We haue had the fathers of our bodies which corrected vs for a few daies and we gaue them reuerence should wee not much rather be in subiection to the Father of spirits who chastneth those whom he loueth and scourgeth euery sonne whom hee receiueth Fiftly let vs labour to strengthen our faith Vse 5 by the word and Sacraments and by such ordinary meanes as hee hath appointed for that purpose Hereunto the Apostle exhorteth 1. Cor. 11.30 To examine our selues and so to eate of that bread and drinke of that cup declaring that the iudgements of God were broken in among the Corinthians insomuch that many were weake and sicke among them and many slept Wherefore whensoeuer wee find the hand of God sore and heauy vpon vs it is our duty to seeke strength of faith by the vse of the word and Sacraments whereby wee shall learne to find out the true cause of those iudgements and submit our selues vnder his hand that striketh vs as a father For the Scriptures serue to direct vs the Sacraments serue to comfort vs Psal 116. â— Without which the Prophet had perished in his afflictions Lastly seeing God chastiseth his when Vse 6 they offend then most assuredly the wicked that are not his shall not escape his reuenging hand If he correct the flocke of his own pasture the children of his owne houshold the citizens of his owne kingdome and the members of his owne body fed at his owne table in this life and made heires of heauen in the life to come really possessing that inheritance with what plagues punishments torments will he visit the rebellion of aliants and strangers If the Lord deale sharply toward these to whom he is a mercifull Father and gracious Sauiour and whom he often preuenteth with his liberall blessings Surely his reuenging wrath full of rage Psal 21.8 2 King 21. shall find out all his enemies whom he wipe will away as a man wipeth a dish turneth it vpside down This is that which Salomon teacheth in the Prouerbs Behold â— 11.31 the righteous shall bee recompenced in the earth how much more the wicked and the sinner There remaineth a day of iudgement when they shall be punished as they deserue either in this life or in the life to come With this the Apostle Peter sweetly accordeth 1 Pet. 4.17 18. The time is come that iudgement must begin at the house of God if it first begin at vs what shall the end be of them which obey not the Gospel of God And if the righteous scarcely bee saued where shal the wicked and the sinner appeare Where we see that God will scourge whip his owne children for their frailties and infirmities appearing in them But he correcteth the godly in mercy the vngodly in anger the godly as a louing father the vngodly as a iust Iudge the godly to amend them the vngodly to condemne them the godly albeeit humbled and cast downe with one hand are comforted and raised vp with another whereas the punishments that fall vpon the heads of the vngodly are but the beginnings of sorrow and as the flashings of hell fire Now the earth is not properly the place of vengeance and iudgement For we must vnderstand that God hath appointed three places earth heauen hell for three seuerall purposes â—ree places 〈◊〉 need for ree seuerall â—poses the earth to be a place of working the heauen a place of rewarding hell a place of punishing earth as a shop of labour heauen as a pallace of glory hell as a prison of torment Notwithstanding rather then sinners should escape and sinne goe vnpunished the Lord wil call a priuy or petty Sessions euen in this life and make the earth his gaile or house of correction If then God will visit their transgressions with such heauy strokes Alas what shall become of al prophane persons vnrepentant offenders obstinate sinners such as contemne God and his word euery
day What shall become of swearers blasphemers prophaners of the Sabbath whoremongers drunkards oppressers vnmercifull men and other like The Lord indeed will try the righteous in his furnace but the wicked and him that loueth iniquity doth his soule hate vpon the wicked he shall raine snares fire and brimstone 〈◊〉 5 5. and stormy tempest this is the portion of their cup. Indeed he lifteth vp his haÌ„d to strike the faithfull that are his friends 〈◊〉 â— â—4 but he will crush his aduersaries with a scepter of yron and breake them in pieces like a potters vessell Indeed he will iudge the iust man for his sinnes in this life 〈◊〉 â— 23 but he will wound the head of his enemies and the hairy pate of him that walketh in his sinnes Indeed the Lord will chastice his Church with the rods of men yet his louing kindnesse will he neuer take from them but he will correct his enemies with scourges of wyre and his little finger shall bee heauier on the reprobate then his loynes on his owne people Tremble at this all ye vngodly and know that assured iudgement is reserued for you at the great day of the Lords generall Assizes when ye must plead guilty or not guilty at his barre when the register booke of all your actions shal be brought forth and when you shal wish the mountaines to fall vpon you and couer you from the presence of him that sitteth vpon the throne Turne therefore vnto him returne I say betimes lest the Lord ouerturne you If his wrath be kindled yea but a little Psal 2.12 blessed are all they that trust in him This is the difference betweene a wise man and a foole Prou. 27.12 and 17 10. A wise man seeth the plague and hideth himselfe but a foole runneth on and is punished A reproofe entreth more into him that hath vnderstanding then an hundred stripes into a foole 14 Then Moses sent messengers from Kadesh vnto the king of Edom saying Thus saith thy brother Israel Thou knowest all the trouble that hath hapned vnto vs. 15 How our fathers went downe into Egypt a long time where the Egyptians handled vs euill and our fathers 16 But when we cryed vnto the Lord he heard our voyce and sent an Angel and hath brought vs out of Egypt and behold we are in Kadesh a city in thine vtmost border 17 I pray thee let vs passe through thy countrey wee will not goe through the fields nor the vineyards neither will we drinke the water of the wels we will goe by the kings way we wil walke we wil not turne either to the right hand or to the left vntill we haue passed thy border 18 And Edom answered him Thou shalt not passe by me lest I come out with the sword against thee 19 Then the children of Israel said vnto him We will go vpon the high way and if we shall drinke thy water I and my cattell I will then pay for it I will onely without any harme goe through on my feete 20 He answered againe Thou shalt not passe through then Edom came out against him with much people and with a mighty power 21 Thus Edom refused to giue Israel passage through his border wherefore Israel turned away from him Hitherto of the murmuring of the people pretended against Moses but indeed intended and practised against God Now followeth the second part of the Chapter touching Israels purpose to passe toward the land of Canaan by the countrey of the Edomites wherein consider two things First the solemne ambassage of Moses to the king of Edom. Secondly the shamefull and inhumane denyall of the Edomites Touching the first hauing walked vp and downe thirty eight yeeres and wandred in the wildernes from place to place forward and backeward from nation to nation from one kingdome to another people being now come neere to the land they request passage and safe conduct through the countrey of Edom vnder honest and equall conditions of abstaining from all iniuries and keeping the kings high way craue their friendship and fauour in respect of their neere kindred and aliance vnto them both of them descending of Isaac whose sonnes were Iacob called also Israel and Esau called also Edom. Besides they shew what trauels and troubles they had sustained what euils they had suffered what oppression they had endured of the cruell Egyptians appealing to their owne consciences touching the truth of these things whereof they could in no sort bee ignorant saying Thou knowest all the trouble that hath happened vnto vs. But because such as are themselues in prosperity sildome respect the miseries and distresses of others and the afflicted are for the most part destitute of all helpes and forsaken of all friends they put them in mind of the mercies of God assisting them in troubles hearing their prayers 1 Cor. 10 9. and sending his Angel that is Iesus Christ as it is expounded by the Apostle for their deliuerance out of Egypt And lest they should seeme to request and require much of others but promise nothing for themselues as those that lay heauy burthens and greeuous to bee borne vpon others but wil not touch them with their litle finger they couenant and condition with them on their parts to deale vprightly and iustly being as ready to abstaine from working iniury as to craue the duties of humanity So then to effect their purpose of passing thorough Edom and to perswade them to graunt their request they alleadge foure reasons First in respect of the person of the Edomites Secondly in respect of the person of the Israelites Thirdly in respect of the person of God Fourthly in respect of the manner of their passage perambulation through them Touching the Edomites they claime the kinred of consanguinity Touching themselues they pleade their own misery Touching God they publish and proclaime his mercy Touching their iourney and the maner of it they promise equity and honest dealing Thus they omit nothing that might serue to perswade the Edomites to pitty and to procure their owne safty Reason 1 The first reason drawne from the right of brotherhood is included in these words Thus saith thy brother Israel The Israelites came of Iacob who was also called Israel because hee had power with God Gen 25.25 Gen. 32.28 The Edomites came of Esau who was also named Edom both of the rednesse wherewith hee was borne and of the red pottage which he desired and preferred before the birthright These two therefore were naturall brethren begotten of the same father borne of the same mother lying at the same time in the same womb as if the Israelites should say May it please you to consider that wee are not aliants and strangers one to another we descend of two brethren Iacob and Esau you of one we of the other as two branches displaying themselues from one stocke we had one common father and mother Isaac and Rebeccha we are of one family and
Psal 80 5 where he complaineth that God had giuen them bread of teares and fed them with teares to drinke in great measure Thou hast made vs a reproch to our enemies thou hast brought a Vine out of Egypt thou hast cast out the Heathen and planted it yet the wilde Boare deuoureth it the beasts of the field eate it vp Vpon this consideration he sheweth his affection and oftentimes doubleth it Returne we beseech thee O God of hosts looke downe from heauen and visite this Vine The like care of redressing the distressed condition of the Church appeareth in Habakkuk for when God reuealed vnto him that for the wickednesse and iniquity the strife and contention of the people he would punish and visite them by the Chaldeans a Nation worser then themselues it cōstrained the Prophet to break out into an earnest prayer When I heard thy voice I trembled and was afraid Lord in wrath and in the middest of iudgement remember mercy Hab. 1 3 6 3 2. What should I adde more The booke of Lamentations sheweth that the horrible desolation of the Church did draw vp whole buckets of water and fountaines of teares frō the Prophet euen bowels of compassion and most earnest praier to God for the deliuery of his people being moued with a sensible feeling of the Churches distresses Lam. 1 and 2 and 3. And although this meditation alone be sufficient Reason 1 to enforce this affection of compassion yet it may be more earnestly considered and deepely enforced by sundry reasons For first nothing ought to be more precious and deare vnto vs then to see the florishing estate of the Church nothing ought to go nearer vnto our hearts and to make our eyes a fountaine of teares to weepe day and night then to behold the decayings and desolations of Sion This appeareth euidently vnto vs Psal 137 1 2 5 where the Prophet layeth downe the miserable estate of the Church vnder the Babilonians and the affection of the Church conceiued vpon that distresse We sate downe and wept when we remembred Sion we hanged our Harpes vpon the willowes in the midst therof if I forget thee O Ierusalem let my right hand forget to play If I do not remember thee let my tongue cleaue vnto the roofe of my mouth yea if I preferre not Ierusalem before my chiefe ioy Wherein ariseth this reason that howsoeuer many things are ministred to comfort the people of God as fauor friends honour glory pleasure and prosperity yet aboue all other ioy the peaceable and prosperous estate of the Church affecteth thē as that which sticketh neerest and cleaueth closest vnto them 1 Pet. 1 12. at the sight wherof the Angels take occasion to wonder at the mercies of God Contrariwise the troubles and tumults raised against the Church beginning to preuaile against it and threatning to make hauocke of it haue caused the greatest sorrow of all other incident to the sonnes of men We see a worthy and memorable example of this in the wife of Phinehas when the Philistims preuailed ouer the people of God many sorrowes fell vpon her one in the necke of another the taking of the Arke the fall of her father the death of her husband the slaughter of her brother the ouerthrow of the hoast the triumph of the enemy yet aboue all as if the rest were nothing the report of taking the Arke was as a sword to pierce through her soule and suffered her not to receiue any comfort in her trauaile but she named her childe Icabod that is no glory saying The glory is departed from Israel because the Arke of God was taken and because of her father in law and her husband She saide againe For the Arke of GOD is taken 1 Sam. 4 19 21 22. Whereby we see that howsoeuer we feele nothing but worldly losses being men of this world whose portion is in this life and are acquainted with nothing but worldly sorrowes which cause death chusing rather to leaue Christ then to lose our commodities to sell our birth-right then to want our pottage like prophane Esau or the swinish Gadarens yet she sealeth vp her sorrow in the name of her sonne and repeateth the departure of the glory from Israel as that which most of all doubled and increased her affliction If then all things in this life are not to bee compared and matched with the prosperous proceeding encrease of the Church in spirituall things if no earthly losse of things neerest and dearest vnto them do so far enter into them as the calamities and ruines of the Church maruaile not if the wants thereof go neere vnto the Church and stirre them vp to labour the redresse thereof in their best meditations Secondly the distresses of the Church set Reason 2 open a wide doore to faithlesse and prophane men to insult contumeliously and to triumph vaine-gloriously ouer the Church as though God had forsaken them left them as a prey in the iawes of the enemy whereby the truth is slandred the Name of God which ought to be precious vnto vs is blasphemed This appeareth Psalm 70 1 4 5 8 10. when the heathen rushed into the inheritance of God defiled the Temple and made Ierusalem an heap of stones that they were a reproch vnto their neighbours euen a scorne and derision to them that were round abound them The Prophet expressing his affection saith Lord how long wilt thou be angry for euer Shall thy iealousie burne like fire And thē he addeth this as a reason Wherfore should the heathen say where is their God Let him bee knowne among th◠heathen in our sight by the vengeance of the blood of thy seruants that is shed So then as on the one side the florishing estate of the Church is that which giueth inward ioy and true comfort of heart aboue all other things to Gods seruants on the other side the distresses of the Church do set open a doore to faithlesse and rebellious men to take aduantage to reioyce ouer the Church and in the spirit of Ismael to scoffe at it with taunts more bitter then gall and wormewood it followeth that the troubles thereof must draw vs to pitty moue vs to prayer and incite vs to vse all good meanes to redresse them The vses follow First we must be greeued for the troubles of the Church as fellow-members Vse of the same body Can that be a true and liuely member that is not any way touched with a fellow-feeling of the rest of the members The Apostle teacheth 1 Corin. 12 25 That the members should haue the same care one for another therefore if one member suffer all suffer with it if one member be had in honour all the members reioyce with it Would wee then know whether we haue Christ for our head coupling vs together whether wee be members of Christ and haue him dwelling in vs by faith and whether we be made bone of his bone and flesh of his flesh
cometh and saith The churle shall not haue it or hee shall not haue so much I will part stakes with him and so turneth vpside downe the distribution that God hath made making himselfe wiser then God and bringing vpon his owne head the due and deserued curse of God For if the Lord pronounce him accursed Deut. 27 17. Prou. 22 28. Deut. 19 14. that remooueth the bounds and markes of his neighbour of ancient time set as the listes and limits of mens possession how much more accursed shall he be that changeth the bounds which God Dan. 7 13. the ancient of daies hath made in the world hauing giuen the earth to the sonnes of men Wherefore God maintaining his owne right and office sheweth himselfe a iust auenger of such pride and presumption as the Apostle reasoneth 1 Thess 4 6. Let no man defraud or oppresse his brother in any bargaine for the Lord is an auenger of all such things c. The vses are these First it teacheth vs to Vse 1 be content and well pleased with that estate wherein we are put and placed by the hand of God This will be a notable meanes to keepe vs from rushing violently into the possessions of other men Let vs not suffer our hearts and affections to ouerflow the bankes and bounds of our condition but rather shew our thankfulnesse to God for our present estate considering that how much or how little soeuer we haue we haue more a great deale theÌ„ we haue deserued Therefore the Apostle saith I haue learned in what state soeuer I am therewith to bee content Phil. 4 11. 1 Tim. 6 6 7. Heb. 13 5 6. Secondly we must be carefull to giue to euery Vse 2 one his own that we do no way oppresse the fatherlesse and the widow neither do iniury to the stranger lest they cry to the Lord he heare them and his wrath be kindled then saith the Lord I will kill you with the sword and your wiues shall be widowes and your children fatherlesse Exod. 22 22 23 29. Againe we must not vse false weights and deceitfull measures to enrich our selues by the spoiles of others Leuit. 26 35 36. Ye shall not do vniustly in iudgement in line in weight and in measure c. Now greater iniustice there cannot be then to turne the measures of iustice to be instruments of craft and subtilty Therefore Salomon saith Diuers weights and diuers measures buying with a greater and selling with a lesse or selling to the wise and warieâ— buyer with the greater and to the simpler sort that trust them too farre see not their fraud with a lesser thereby deceiuing others to enrich themselues both these are such an abhominatioÌ„ to the Lord as he wil not leaue vnpunisht Lastly we are from hence instructed to restore Vse 3 that which is wrongfully gotten otherwise we cannot truely repent of our oppression It is a bad practise vsed of many that grinde the faces of the poore as the Lyon roaring after his prey or the wolfe in the euening which leaueth not the bones till the morrow which do vse deuoutly to bequeath their soules to God presently giue their euill gotten goods to their heires and therefore God oftentimes bloweth vpon them so that being vnrighteously gotten they are vnthriftily wasted and consumed The reason is because with such goods they likewise bequeath the curse of God It is an euill practise of seruants to conueigh from their masters and of one man to purloine from another the substance that they haue If such will haue God pleased with them and heare their prayers they must make recompence and restitution of things wrongfully taken vniustly deteined as we haue shewed before at large ch 5. This offer did Samuel make 1 Sam. 12 3. Behold here I am beare record of me before the lord before his annointed Whose Oxe haue I taken Oy whose Asse haue I taken Or whom haue I done wrong vnto Or whom haue I hurt Or of whose hand haue I receiued any bribe to blinde mine eies therewith and I will restore it you The like wee see in Zaccheus Lu. 19 8. He stood forth in the day of his conuersion and saide vnto the Lord Behold halfe of my goods I giue to the poore and if I haue taken from any man by forged cauillation I restore him foure fold The performance of this duty is the pathway to life Ezek. 33 15. Restore and thou shalt liue The contrary leadeth to death they are worse then Micah the Idolater then Iudas the betraier of his master Iudg. 17 3. Math. 27 3 Wherefore it behoueth al oppressors to practise the counsell of the Prophet 〈◊〉 4 24. Let my counsell be acceptable to thee break off thy sins by righteousnes thine inquities by mercy towards the poore let there be an healing of thine error Otherwise there is no promise of pardon or hope of life or assurance of mercy if God haue made him able thereunto Verse 20. Hee answered againe Thou shalt not go through Then Edom came out against him with much people and with a mighty power We haue already handled the request of the Israelites now let vs consider the answer of the Edomites wherein we see they deny their petition and withall come out with an hoast of men to stop their passage The people of Israel spake kindly and did no way deale iniuriously against them to prouoke them but they answer roughly and currishly they deale also maliciously and cruelly against them â—trine 〈◊〉 enemies 〈◊〉 church malicious â—cruell We see heereby as in a glasse the nature of the enemies of the Church they are mercilesse malicious destruction and calamity is in their waies their feet are swift to shed blood the way of peace they haue not knowne Prou. 12 10.2 Kings 8 11 12. Thus dealt Hazael with Israel and Pharaoh was no better before him If all the pictures and patternes of mercilesse tyrants in the world were lost they might all be painted to the life in the histories of these two Exo. 1. 2. For one of them did set their strong cities on fire slew their yong men with the sword dashed their infants against the stones and rent in peeces their women with childe The other so enuied the growth and increase of the children of Israel that they threw their male children the fry and seed of the Church into the waters A like plot and practise against the Church wee reade in the Booke of Ester when Haman was exalted and his seate set aboue all the Princes that were in the kingdome hee sought to destroy all the Iewes without difference of sexe or age Ester 3 1 6 13. The booke of the Lamentations is plentifull in this point as Ch. 5 4 5 10. c. Reason 1 The Reasons are plaine and euident whether we respect the Church it selfe or the enemies of the Church Their malice exceedeth toward the Saints
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
or in the publicke ioy of the Church do mourne cannot in truth perswade their owne hearts that they haue anie part or portion in the body of Christ Wherefore whensoeuer God taketh away any principall stay of Church or Common-wealth we haue cause of mourning and humbling our selues vnder Gods iudgement When the husbandman layeth his Axe to the root of the tree or vndermineth the ground about it we can not doubt but he meaneth the felling and falling of it Or when wee see a Gardiner take away the hedge or wall of his garden Esay 5 5 6. plucke vp by the roots the cheefest choisest plants disfigure the ornaments and beauty of it and lay it open for the beasts to enter we may gather hee mindeth not to continue but deface the Garden Or when a Carpenter pulleth downe the master-peeces and postes that doth hold vp the whole frame and layeth the foundation euen with the ground wee may coniecture by these meanes that he meaneth to remoue the building to another place So when we see the euident footsteps of Gods wrath and begin to discerne the fire of his iealousie breaking out by the smoake beginning to appeare in taking away seruiceable men as plaÌ„ts of his own garden as pillars of his own house and as branches of the Tree which his right hand hath planted we must lay it to our hearts as tokens going before destruction This our Sauiour handleth Matth. 42 32 33. speaking of the signes going before his glorious appearance at the end of the world Learne the Parable of the Figge tree when her bough is yet tender and it putteth foorth leaues yee know that Summer is neere so likewise yee when ye see all these things know that the kingdome of God is nere euen at the doore And now beloued behold and consider lift vp your eies and looke how God hath dealt with vs and marke whether his dealings toward vs be not tokens of his anger and fore-runners of his iudgements Hath hee not taken from vs a most worthy Prince our late Soueraigne who by the course of nature might haue liued longer Of whom wee may truly say as Dauid did 2 Sam. 1 24. Ye daughters of Israel weepe for Queene Elizabeth who clothed you with Scarlet and pleasures and hanged Ornaments of Gold vpon your apparrell P. oâ— 31 2â— Or else as Salomon doth speaking of a good woman Many daughters haue done vertuously but thou surmountest them all She opened the house of the Lord in the first yeere of her reigne as good K. Hezekiah did shee called backe the reuerent Ministers fled out of the land as Eliah into the wildernesse through the tyranny of Iezabel she brought in the pure worship of God cast out the Romish abhominations set forth the seruice of God in a knowne tongue repealed the bloody acts of the persecutors and therefore she thus honouring God and aduancing his Gospel he likewise exalted her Throne on high as the Throne of Salomon 2. Samuel 2 ver 30. so that she shined in her time in the world as if all the firmament thereof had bin but one starre and as if in all the cope compasse of heaueÌ„ there had shined none but she This starre is now set and gone downe which should go neere vnto vs and pierce vs to the quicke and make vs seeing a great Prince is fallen in Israel neuer to forget the great works which the Lord did among vs by her happy hand Besides hath not the Lord taken from vs many lights out of the Vniuersity whence flowed many comfortable streames that watered the Garden of God many out of Cities and particular Churches wherby the Church hath receiued a deepe and dangerous wound and yet we seeme to haue feared consciences and to be past feeling When the vitall parts begin to faile or to languish the life of the body is in hazard While the disease or distemperature is in the outward parts farre from the head or the heart there is hope of health and recouery but when the liuely parts begin to waste and consume by little and little it is a signe of the decay of life and of the approch of death Howsoeuer therefore the greatest part neuer lay these things to their hearts nor interprete them as present tokens of imminent danger and iudgement yet we that haue learned better things ought to consider that as they are taken away from the euill to come â— 57 1 2. â—gs 22 20 rest quietly in the graue as in a bed euen so they haue left vs behinde for the euill to come Vse 3 Lastly it is our duty to pray to God to stay his hand to shew mercy to his Church and to poure out the full Viall of his vengeance vpon his enemies that know him not Psal 79 6. Ieremy 10 25 and vpon the Nations that call not vpon his Name This the Prophet practiseth Psalm 74 2 19 20 21 22. Thinke vpon thy Congregation which thou hast possessed of old and on thine inheritance which thou hast redeemed and on this Mount Sion wherein thou hast dwelled We see how he putteth God in minde of his Couenant and entreateth him to strike through the loynes of his enemies to their destruction to maintaine his own cause and to spare his people the sheepe of his own Pasture the dwelling place of his own Name and the Congregation of his poore afflicted ones So when in like manner we behold the hand of God vpon his owne Sanctuary to begin iudgement at his owne house let vs call vpon him to consider whereof wee are made and to remember that we are but dust This did the Prophet Habakkuk when God threatened to enter into iudgment with his church O Lord I haue heard thy voice and was afraid O Lord reuiue thy worke in the midst of thy people in wrath remember mercy Hab. 3 2. Where hee teacheth that whensoeuer wee heare of the threatnings and iudgements of God we must pray him to repaire and restore the state of the Church which is ready to perish who is able to heale the wound that his owne right hand hath made True it is the great sinnes of this Land do cry out against vs may iustly prouoke him to make hauocke of all yet let vs call for mercy at his hands and stay the course of our sinnes that so he may stay the stroke of his iudgements CHAP. XXI IN this Chapter â—e diuition â—â—es chapter we are to obserue four principall pointes First the battaile fought betweene Arad King of the Canaanites the Israelites Secondly another murmuring of the people the last recorded in this Booke which God punisheth with fiery serpents cureth them with a brazen serpent Thirdly their happy proceeding in their journey toward the Land of promise where God gaue them water and brought them to the borders of the Amorites Lastly the victories which Israel obtained on Sihon King of the Amorites and Og the
King of Bashan Now let vs come to the first point which is the encounter with the Canaanites in these words 1 And Harad a Canaanitish King dwelling toward the South heard tell that Israel was come by the way of the Spies then fought he against Israel and tooke of them a multitude of prisoners 2 So Israel vowed a vow vnto the Lord and said If thou wilt surely deliuer this people into mine hand then will I vtterly destroy their Cities 3 And the Lord heard the voice of Israel deliuered them the Canaanites and they vtterly destroyed them their Cities and called the name of that place Hormah What Canaanitish King this was whereof Moses maketh mention in this place is vncertaine Some thinke it to be the king of the Amalekites which Moses pointeth out but this carieth no shew or semblance of truth For first the Amalekites long since endeuoured to stop the passage and proceeding of the children of Israel and were destroyed with a great destruction and therefore it is not likely that now they would come out againe to make a new on-set especially seeing the Israelites inuaded not their Land Besides the Amalekites cannot be accounted in the number of the Canaanites Gen. 36 12. inasmuch as they descended not of Canaan but of Esau and so were alied to the Israelites being of the race of Shem. Rather we are here to vnderstand some King of the Amorites who because they came of one common stocke as Moses teacheth Gen. 10 15 16 ate comprehended vnder the Canaanites But to come to the matter it selfe here we see how the Israelites encounter with Harad occasion of the battaile beeing offered by himselfe For when by his espials and scouts sent abroad he had intelligence that Israel approched he leuied an hoast armed them and issued forth against them of his owne accord not chalenged not prouoked not iniuried by the Israelites but himselfe chalenging and prouoking rusheth forward to the destruction of his person and the confusion of his army The successe of this encounter was double First the Canaanites had the vpper hand slew some of the Israelites and tooke many prisoners led them away captiues so that they turned their backes and were not able to stand before their enemies The people of God hauing had this losse taken the foyle do not fret against God nor despaire of his helpe but after this fresh disaster discomfit they reconcile theÌ„selues to God they flie to him by prayer they humble themselues as Ioshua did when the meÌ„ of Ai put them to flight Iosh 7 4 8. saying O Lord what shall wee say when Israel turne their backes before their enemies They vow vnto God to turne nothing of this Kings Country to their owne vse and profite but consecrate and sanctifie all to God destroying their enemies and razing their Cities if hee would grant them victory and deliuer the Canaanites into their hands in whom now was equall their proud insolency and good successe through the former battaile No doubt the Israelites had sinned before against God and not repented of their sinne they prouoked him by their security glorying in their strength trusting in their multitude and puffed vp with the victories which God had giuen them who had fought their battels gone in and out with their armies and couered their heads in the day of slaughter thus lying in their sinnes nothing can prosper God curseth the works of their hands and letteth them see their owne weaknesse and that they should not be able to preuaile against any of their enemies vnlesse God did fight for them according to that in the 127. Psal v. 1 2. Except the Lord keepe the City the keeper watcheth in vaine it is in vaine for you to rise early and to sit downe late and eate the bread of sorrow but he will surely giue rest to his beloued So long as they trusted in their owne strength and number looked not for victory as a blessing from God they could not stand but when they had repented and craued protection from him that is the strength of Israel they ioyn againe their power vnite their forces order their battails resist their enemies preuaile and put them all to flight Rom. 8 38. For if God bee with vs who shall bee against vs But if he be against vs who shall be with vs or who shall pleade for vs It is not the wisedome of the Leaders nor the vertue of the souldiers nor the counsell of the wise nor the planting of munition can any whit preuaile vntill we be reconciled vnto God and God vnto vs. Lastly the Israelites being masters of the field hauing the Cities and persons standing at their mercy they performe the solemne promise and vow made to the God of heauen not to halues or in part as Saul did 1 Sam. 1â— who spared the better sheepe and the fat beasts but they vtterly destroyed their enemies their cities in memoriall of the great goodnes of God hearing them in their prayers and respecting them in their miseries they call the name of y place Hormah that is destruction and confusion This is the principall drift of this diuision Now let vs consider the doctrines that directly arise from this place that our faith may be strengthened our obedience encreased And Harad a Canaanitish King c. We see here how the Canaanites appointed to destruction and to be rooted out enemies to the people of God such as had now filled vp the measure of their sins yet here preuaile against Israel kill some of them and take others prisoners This teacheth vs this Doctrine that oftentimes Doctrine the enemies of the Church preuaile ouer them Enemieâ—â— tentines aâ— suffered 〈◊〉 preuaile â— the Churcâ— I say the enemies of God and of his people who in the secret counsell and purpose of God are vowed to destruction doe insult and triumph ouer the Church and particular parts thereof God correcting the rebellion of his children by them This truth God sealed vp in the beginning by the blood of Abel Caine spake friendly Gen. 4 8 But rose vp desperately against him and slew his brother because his owne works were euill his brothers good So iust Lot vexed with the vncleane conuersation of the wicked for he being righteous 2 Peter 2 â— and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deeds was notwithstanding carried away captiue by a proud and insolent enemy Genesis 14 Besides the book of Iudges serueth vs as a plentifull storehouse to teach this truth where we see that wheÌ„ the people of God did wickedly in the sight of the Lord serued Baalim and forsooke the Lord God of their fathers which brought them out of the Land of Egypt the wrath of the Lord waxed hot against them he deliuered them into the hands of spoilers he sold them into the hands of their enemies
Secondly we are taught heereby to stand in feare of God Mat. 8 26 27. to tremble vnder this mighty Commander of sea and land and to beware we do not teaze with him or prouoke him to anger indignation against vs seeing he hath so many royall Camps of armed souldiers in readinesse to be reuenged of vs to destroy vs when and how and where it pleaseth him He is able to cut vs downe as grasse to blow vs away as dust to sweepe vs away as dung to tread vpon vs as wormes of the earth he needeth no weapon for the matter hee can scatter vs as chaffe before the winde he can make the least dust to be our death and the smallest vermin to be our destruction If he arme the silly simple flye it is able to work out our confusion and is farre aboue our power to encounter and buckle withall These are the men of war that God chuseth to wage battell for him and to pull downe the hautinesse of our hearts Let vs profite to humility and stoope downe vnder his hand He can as easily send strange plagues strange diseases mortality among vs as hee in former times hath done This the Prophet Ieremy teacheth chap. 5 21 22 24. Heare now this O foolish people and without vnderstanding which haue eyes and see not which haue eares and heare not feare ye not me saith the Lord Or will ye not bee afraid at my presence which haue placed the sand for the bound of the sea by a perpetuall decree that it cannot passe it though the waues thereof rage and rore they cannot preuaile or passe ouer it Lastly this teacheth that none can escape Vse 3 iudgement and though hand ioyne in hand the vngodly shall neuer go vnpunished For as it ministreth comfort to the faithfull in all daÌ„gers to put their trust affiance in God who hath so many souldiers and seruants to protect and defend them so on the other side it assureth tribulation and anguish death and destruction to euery soule that doth euill Looke how many creatures he hath so many meanes he hath to destroy vs and we cannot escape if we be at warre and defiance with him If God be on our side who shall be against vs Rom. 8 31. But if he bee against vs what creature shall stand with vs Nay what creature is not armed against vs If God bee our enemy nothing in heaueÌ„ or earth can shew vs any good or be in league and friendship with vs but is ready to bid vs battell and to proclaime open warre against vs. Therefore the Prophet saith God is iealous and the Lord reuengeth Nah 1 2 5 â— he will take vengeance on his aduersaries and heere serueth wrath for his enemies the Lord is slowe to anger but he is great in power and will not surely cleere the wicked the Mountaines tremble and the Hils melt before him the earth is burnt at his fight yea the world all that dwell therein Who can stand before his wrath his wrath is powred out like fire and the Rockes are broken by him If a man were compassed about with thousands of his enemies and hemmed in on euery side with a mighty hoast ready to draw their swords and discharge their Ordinance at him would hee not despaire of deliuerance and put his soule in his hand as the Prophet speakes This is the estate of all naturall and wicked men All creatures aboue their head and vnder their feete on the right hand on the left hand and round about them before them and behind them are set against them haue made a generall conspiracy against them It were a vaine hope and foolish presumption for such a prisoner to dreame of freedome deliuerance The murther of Abel lying heauy vpon the heart and conscience of Caine Gen. 4 1â— made him stand in feare of euery creature that came to meete him or ouertooke him If then we would be at peace with the creatures and finde peace in our own selues which passeth all vnderstanding labour first of all to be at peace with God Let him haue no quarrell or controuersie against vs. Let vs send out an Embassage of peace â—14 32. and hang out of our hearts a flag of truce that he may call backe his army from pursuing of vs. If he once blow the retreate all his souldiers retire they are all able to doe vs no hurt the stones of the streete shal be in league with vs all creatures shall serue them that serue the Lord. Seeing therfore the least of Gods creatures are made by him too strong for a kingdome who shall bee able to resist his power Seeing in his wrath he can arme all the creatures in heauen and earth against vs the meanest whereof is aboue our strength what vain hearts haue we in our brests and what wicked tongues in our prophane mouthes to thinke and speake it that we will shift well enough with his iudgements Let vs shake at his infinite power betimes lest the fire of his iealousie burne against vs and it cannot bee quenched Let vs tremble at our security and presumption that haue taken hold vpon vs lest the guiltinesse thereof shake and shiuer vs in peeces for euermore seeing he bringeth out his armies by number calleth them by their names Esay 40 26. Verse 7. Then the people came to Moses said We haue sinned for wee haue spoken against the Lord and against thee Marke heere how the Israelites seeke helpe and succour of Moses A man would haue thought that this rout of Rebels of all other would not haue gone to Moses nor haue stooped downe to him whom before they had contemptuously scorned contumeliously abused and despitefully spoken against yet in their misery they making a vertue of necessity come with one accord to Moses to be helped succoured to be releeued and praied for they can finde no comfort nor remedy but in him We learne from hence â—trine â—ked are â— driuen â—eke helpe â—e â—godly â— they â— despised this doctrine Such as are disobedient wicked are oftentimes driuen to seek comfort and helpe of the godly whom they haue scorned and derided reuiled and spoken against I say vngodly men and such as blaspheme God and are enemies to God and to his seruants are many times inforced and constrained to sue to them whom they haue despised and to seeke to them in their necessity and extremity when they are in affliction and the hand of GOD is any wayes heauy vpon them This appeareth in many places of the word of God Abimelech hauing taken the wife of Abraham and wronged him in the most precious part of his possession â— 20 7 17. standeth in need of his praier that he might liue bee healed of the diseases that God had laide vpon him and his people In like manner Isaac was hated of the Philistims they enuied his riches they stopped his wels
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
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
Captaines and Moses himselfe disdained not to set their hands to worke No doubt many of the people ioyned with them as helpers forward but the principal men and heads of the families are heere named because they did direct strengthen and encourage others that were vnder them by their good example The doctrine arising from hence is this That publicke persons vnto whom God hath granted honor and principality Doctrine All Supeâ— must giue eâ—ample to â— Inferiors and preferred before their brethren are not only to informe their inferiors and giue directions vnto them by word but by their example and practise to go before them All superiors are to teach by example of life as well as by word of mouth their inferiors So then we are all from this example of the zeale of Moses and forwardnesse of the Princes of the Tribes to consider that it is required of cheefe personnes whose heads are aduanced aboue others to haue in them a zeale and forwardnes to further good things in others that so their care may be answerable to the place wherein God hath set them This is proued vnto vs in the example of Eliud one of the Iudges who hauing slaine Eglon King of Moab and knowing there was a greater worke behinde to do it is sayde he blew a Trumpet in Mount Ephraim he assembled the people and he went before them saying vnto them Follow me Marke here how he thought it not enough to shew the Children of Israel what was to be done and to direct them in the way but himselfe ioyneth with them nay goeth before them hee followeth not his owne ease hee seeketh not his owne pleasure he layeth not the burthen vpon them to keepe at home himselfe but being fitted called of God hee began the enterprize and looked for the issue from him His example not onely in speaking but in going before them was very auaileable The like we see in Dauid whose zeale for the Lords house had euen eaten him vp hauing an intent to cal the Arke home to Sion from the house of Abinadab he called the people together â— 6 1 5 he praised God with instruments of musicke he danced before the Arke and gaue a notable testimony how feruent he was and with what ioy of heart he went about it The like practise wee see in Salomons sonne who sate in his Throne when once the Temple was builded when the worke of the Lord was finished and when the people were assembled hee in their sight and hearing doth dedicate the Temple with a fruitfull comfortable and passionate prayer and intreateth the Lords gracious presence when in that holy place they should call vpon him 1 Kin. 8 22. The like forwardnes in the workes of the Lord wee finde in Iehoshaphat Hezekiah Iosiah Ezra Nehemiah Zerobabel Mordecai and sundry others these went before others in zeale and accounted it a shame reproch vnto them to be matched in goodnesse of those whom they ouer-matched and ouer-mastered in greatnesse This made Iosua say who was Gouernor of the people I and my house will serue the Lord Iosh 24.15 This made Dauid say Psal 101 2. I will walke in the vprightnesse of my heart in the midst of my house This made the Apostle say 2 Thes 3 7. speaking of the idle that walked inordinately and would not worke Ye your selues know how yee ought to follow vs for wee behaued not our selues inordinately among you vrging his owne example to prouoke and pricke them forward Reason 1 This truth will yet further appeare vnto vs when we shall consider how it is proued and vnder-propped by strength of Reason â—irst it is the Lords dooing to make them a distinct people and order by themselues Hath he aduanced them to no purpose had he no end in choosing them from among their brethren and setting them in degree of dignitie before them We know that all Gods workes haue som end which he respecteth he worketh nothing idlely euery action hath his special and proper end His separation of them to rule in the Land or Church is that they should execute the things that concern Gods glory with all zeale This we see in the booke of Ester ver 4 when she was desirous to shrink backe and not aduenture her selfe beholding the hazard of her life and the danger of death before her eyes except the king did graciouslie respect her and fauâ—urably hold out his golden scepter Mordecai presseth her with this reason Who knoweth whether the LORD hath brought thee to the kingdom for such a time And Nehemiah aimeth at this in chap. 6. ver 10 11. where being counselled to hide his head and to shut the doores of the Temple vpon him because the enemies would come sodainely vpon him and slay him hee opposeth his calling Should such a man as I fly Who is he being as I am that would go into the temple to liue I will not go in As if he shold say God hath promoted me to this place of honor hath brought vpon me the dignity that I neuer looked for and therefore I will aduenture to stand out in the discharge of the worke of the Lord inasmuch as promotion commeth neither from East nor West but from him Secondly such as are aduanced aboue others Reason 2 lye open to wrath and iudgement as well as others Albeit they bee great in the world and can plead with men yet they cannot pleade with the Lord seeing the greatest men lye open to the greatest punishments If therefore they would not kindle Gods wrath against themselues against their houses and against their posterities they must go before others in all godlinesse and instruct them by word and by example This is the reason that king Artashasht vseth Ezra 7 23. Whatsoeuer is by the commandement of the God of heauen let it be done speedily for the house of the God of heauen for why should he be wroth against the realm of the King and his children So in Num. 25 4 9. the Lord commaunded a thousand of the Rulers of the people to be hanged before him against the Sunne because they stayed not the people from ioyning themselues to Baal â—cor In like manner because Eli reformed not his sonnes but suffered them to run forward in their sins who through their extreme wickednes caused all Israel to abhorre the offerings of the Lord his house was destroyed 1 Sam. 2 31. his sons were slaine and himselfe brake his necke with a fall from his seate The Vses are these First of al see how comfortable Vse 1 it is to all inferiours when the Lord blesseth a land and people to giue them faithfull Rulers godly Princes zealous Nobles righteous Magistrates painfull Ministers by whose example and practise they are led and guided to all wel-doing It is an ancient saying Of what disposition soeuer Princes are â—laudianus the people will not be vnlike â—hem Experience in all ages and places teacheth vs
as a flocke of Sheepe in the iawes of the Woolfe and as a prey in the teeth of the Lion so that the Church standeth and the truth preuayleth albeit the power of men the malice of the diuell and the gates of hell be set wide open against it Wherefore in this distressed estate of the Church beeing as a Citty battred on many sides besiedged of many enemies smitten with many weapons and assaulted with many Engines let vs not boast of our owne power nor glory in our owne greatnesse as though we stood by our owne strength held out by our owne might and ouercame by our owne multitude For if the Lord should leaue vs yea but a little and suffer these enemies to rise vp against vs they would soone deuoure vs with open mouth and wee quickely see our owne weaknesse This then is our duty in the deepe consideration of this vnity of the enemies in such great diuersitie of hearts to ascribe all the glory of our safety to God and to acknowledge his onely power in our standing least if wee presume of our selues the Lord in iustice leaue vs vnto our selues This is it that the Prophet Dauid confesseth and practiseth in many places as Psalme 3 verses 1 2 6. Lord how are mine aduersaries increased How many rise against me Many say to my soule There is no helpe for him in God at all Heereupon hee concludeth Saluation belongeth vnto the Lord and thy blessing is vpon the people most of all And Psalme 124. verses 2 3 4 5 6 7 8. If the Lord had not beene on our side may Israel now say if God had not bin on our side when men rose vp against vs they had quickly swallowed vs vp quicke when their wrath was kindled against vs then the waters had drowned vs and the streame had gone ouer our soule Praised be the Lord which hath not giuen vs as a prey vnto their teeth Our soule is escaped euen as a Bird out of the snare of the Fowler the snare is broken and we are deliuered Our helpe is in the Name of the Lord which hath made heauen and earth Thirdly seeing so many of so diuers dispositions Vse 3 plot against the Church it is required of vs to bee the Lords Solliciters and Remembrancers calling vpon him night and day to be mercifull to his Church to bee a buckler about them to be a Rocke of refuge and a Tower of defence to those that bee his Wherefore as at all times we ought to bee mindfull of the flourishing estate and welfare of the Church so especially when we see enemies of such nature disposition to increase it standeth vs vpon to bee mindefull of the Lord and to giue him no rest Till hee repaire and vntill he set vppe Ierusalem the prayse of the world Esay 62 6 7. This we see to be practised by the Prophet Dauid in the 64. Psalme verses 1 2. where hee prayeth against the furie of his enemies Heare my voyce O God in my prayer preserue my life from feare of the enemy hide mee from the conspiracy of the wicked and from the rage of the worker of iniquity This also was put in practise by Iehoshaphat and Hezekiah 2 Chron. 20 verse 3. and chap. 32. verses 7 8. seeing the multitude of their enemies and acknowledging their owne weakenesse not able to deliuer or helpe themselues or to saue others the Children being come to the birth and there was no strength to bring foorth they called vpon the Lord set themselues to seeke him with all their hearts and proclaymed a solemne Fast to be kept throughout the land So when we see the enemies consult and talke together and take crafty counsell against the seruants of God and against his truth then it s high time to ioyne with pure hearts in praier to Almighty God to protect his people to turne the wisedome of his enemies into foolishnesse Psalme 83. verses 13 14 15 16. O my God make them like vnto a wheele and as the stubble before the winde as the fire burneth the Forrest and as the flame setteth the mountaines on fire so persecute them with thy Tempest and make them afraide with thy storme Fill their faces with shame that they may seeke thy name O Lord. Let them be confounded and troubled for euer yea let them be put to shame and perish Lastly seeing there is a league and confederacy Vse 4 amongst the wicked conspiring together notwithstanding their owne contentions at home let vs not stand in their wayes let vs not walke in their pathes let vs not bee partakers of their counsels lest we bee partakers also with them in their punishments Albeit they agree as brethren in euill wee must take heed we haue no fellowship and familiarity with them This is it which Salomon teacheth Prou. 1 10 11 15. My sonne if sinners entice thee consent thou not if they shal say Come vnto vs let vs lye in waite for blood let vs freely hide our selues against the innocent My sonne walke not in the same way with them draw backe thy foot from their path We are by the corruption of our owne nature prone to euill Now if beside the inward inclination of the heart there be an outward tentation and alluremēt we are carried vnto euill as a violent streame or as the horse that rusheth into the battaile Many haue dashed themselues into peeces against this rocke of offence VVherefore although we heare their words wee must not follow their deeds Let vs not haue our eares open to such seducers but stop them as the Adder when they seeke to draw vs into their counsels and practises This is that which Iacob speaketh Genes 49 5 6. Simeon and Leui Brethren in euill the instruments of cruelty are in their habitations into their counsell let not my soule come my glory be not thou ioyned with their assembly for in their wrath they slew a man in their selfe will they digged downe a wall Verse 5. He sent Messengers to Balaam the sonne of Beor to call him saying Behold there is a people come out of Egypt Marke here the resolution and determination of the Moabites confederate with the Midianites in their distresse fearing Israel and perceiuing themselues not able to meet them in the field They do not seek the Lord in their trouble but they send out to an old witch to a notable Sorcerer Hereby we see that it hath bene the vsuall practise and custome of the wicked in their crosses Doctrine Wicked men in trouble resort to witches troubles and perplexities seeing no other helpe to repaire and resort to witches and sorcerers I say euill men in dangers and distresses amongst other vnlawfull meanes vse to goe to coniurers and cunning men which are very witches and wizards This we see in the example of Saul when the Lord answered him not neyther by dreames nor by Vrim nor yet by the Prophets and when the Philistims assembled themselues
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
bringeth foorth sin and sin when it is finished 〈◊〉 7 14. bringeth forth death Likewise it is a leauen which leaueneth the whole lumpe and therefore no maruel if it proceed by little and little from one degree to another Reason 2 Secondly euill men are giuen ouer of God into a reprobate sence by his iudgement so that it is no maruell if they become vile and abhominable This Paul declareth Rom. 1 26 29 30. This is likewise noted of the sonnes of Eâ—i who albeit they were reproued of their father that they caused the lords people to trespasse Yet they continued in their sinne and obeyed not his voice because the Lord would stay them 1 Sam. 2 24 25. And the Apostle writing to the Thessalonians maketh mention of the vnbeleeuing Iewes who killed the Lord murthered the Prophets persecuted the Apostles withstood the truth and forbad them to preach vnto the Gentiles that they might be saued To fulfill their sinnes alwayes for the wrath â—f God is come on them to the vtmost Seeing therefore such as cast away the warnings of God are theÌ„selues cast off and giuen ouer of God to fill vppe the measure of their sinnes and seeing sinne is of it selfe fruitfull branching and budding as a Tree fretting as a canker sowring as a leauen growing as a childe multiplying as the fish in the waters wee are not to maruell if men once beginning to sinne cannot be staied and stopped from whatsoeuer they haue imagined to do Now let vs apply this doctrine to our vses Vse 1 First seeing the vngodly proceed and perseuer in sinne assuredly great shall bee their iudgement and as they increase in sin so shal they increase their punishment and hoord it vp as a treasure against the day of wrath This the Apostle setteth downe as an euident trueth Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thine hardnesse and heart that cannot repent heapest vp as a Treasure vnto thy selfe wrath against the day of wrath c. This ought to bee a terror to all the vngodly to consider that as their hearts are hardened and their consciences seared so the plagues and punishments of God attend vpon them and alwayes grow according to the degrees of their sinnes This the Lord threatneth in the Law Leuit. 16 21 23 24. If ye walke stubbornly against me and will not obey me I will then bring seuen times moe plagues vpon you according to your sinnes but if by these ye will not bee reformed by me but walke stubbornly against mee c. Thus we see the equall proportion betweene our sins and Gods punishments Secondly see how dangerous it is once to make shipwracke of faith and a good conscience and to wound our soules by falling into sinne The further a disease runneth and the longer it continueth the more vncureable it is The further a fire spreadeth the more it consumeth The more sin groweth to an head the more the Spirit of God is quenched the worke of grace is diminished the assurance of comfort is weakned and lessoned Let vs therfore alwayes keep a diligent watch ouer our soules let vs seeke to cut off all occasions of euill and endeuour to stoppe the first beginnings If a disease be taken in the beginning before it spread and seize vpon the vitall parts it is easily cured A fire when it is first kindled is quickely quenched The Spring of the yeare is the best and fittest season to purge out euill humours and to apply medicines vnto the naturall body When a shippe hath an hole that it beginneth to leake it is soone stepped So if we will labour and striue to purge out the olde leauen betimes beforâ— it gather strength we shall with more ease lesse difficulty be able to withstand the force thereof whereas the more sinne is practised the more the heart is hardned according to the saying of the Prophet Ier. 13 23. Can the Blackmoore change his skin Or the Leopard his spots Then may ye also do good which are accustomed to do euill Therefore the Lord seeing that Cain had offended and that his countenance was deâ—ected which were the fore-runners of murther stirred him vp to looke vnto these things Gen. 4 7. If thou do well shalt thou not be accepted And if thou doest not well sinne lyeth at the doore This is that vse which the Prophet pointeth out Esay 5.11 18. Wo vnto them that draw iniquity with cords of vanity and sins as with cartropes Woe vnto them that rise vp early to follow drunkennesse and to them that continue vntill night till the wine do enflame them Where hee teacheth the wofull and miserable condition of all those that runne from euil to worse as it were adding drunkennesse vnto thirst and warneth vs to take heed lest at any time there be in any of vs an euill heart and vnfaithfull to depart from the liuing God Vse 3 Lastly seeing the vngodly being reproued of God and checked of their own conscience continue in their euill we must know that on the other side it belongeth vnto the faithfull according to the trueth of the word reuealed vnto them to grow in grace more and more and to make euery day some step to the king dome of heauen So many as are truly grafted into Christ as it were into a vine must draw iuice from him continually and bring foorth fruite plentifully according as hee teacheth Iohn 15.22 Euery branch that beareth not fruite in me he taketh away and euery one that beareth fruite he purgeth it that it may bring foorth more fruite It is the commendation of the Church of Thyatira Reuel 2 19. That their works were more at the last then they were at the first Let vs begin to beleeue in Christ and to expresse the power of godlinesse neither let vs be terrified and dismayed from a constant resolution to forsake sinne and embrace righteousnesse with the hardnes and difficulty with the lets and stumbling-blockes that lye in our way with the troubles and tentations that abide for vs all these are hard in the beginning A setled course and a continuall practise of faith and repentance shall make the matter easie and the way plaine before vs. An Apprentice that first beginneth to learn his trade and occupation is much troubled at the strangenesse of it he findeth in himselfe great vnfitnesse and vntowardnesse he saith he shall neuer attaine vnto it he shall neuer go through with it and the reason is because he hath not vsed it but when once he is entred into that course he taketh delight in it and wondereth at his owne folly and simplicity A Scholler that first beginneth to reade to write or to learne any liberall Art is discoraged through the hardnesse of it and if he might bee put to his choise had rather giue ouer then hold out but vse and custome makes it easie
2 2 3. If the Lord had not bene on our side may Israel now say if the Lord had not bene on our side when men rose vp against vs then had they swallowed vs vp quicke when their wrath was kindled against vs. Then the waters had drowned vs the streame had gone ouer our soule then had the swelling waters gone ouer our soule Praised be the Lord c. Lastly let vs lay vp these things in our Vse 3 hearts and know the nature of our enemies and the greatnesse of our own danger Let vs consider the present perill and estate of the Church and looke for such enemies Let vs all watch ouer our selues and weigh our calling and condition It is not a calling to outward peace and prosperity neither must wee looke here to find carnall ease and delight but when one trouble and tempest is ouer-blowne and the griefe of one affliction is ended wee must not then grow carelesse and secure wee must not lull our selues asleepe in the cradle of sensuality but in the end of one affliction wee must looke for another to beginne alwaies to keepe watch and ward knowing the frailty of our owne flesh remembring Satan to be an enemy of our peace and happinesse and considering our life to be as a continuall warfare so long as we tarry in this Tabernacle If wee be compassed about with many enemies and to be put into the furnace of affliction made exceeding hot let vs still haue comfort and consolation God will make the end glorious the issue happy Dan 7 28. This vse is taught and practised by the Prophet Daniel where a vision of foure beasts is shewed vnto Daniel and the calamities to come successiuely vpon the Church of the Iewes thereby fore-shewed he apprehended this doctrine by faith and kept it in his memory to remaine with him for his comfort and instruction for euer Wherefore let vs not promise rest to our selues after one deliuerance the enemies will gather themselues together againe and when wee haue victory ouer one tentation let vs prepare our selues for a new combat and make ready our armour for another assault Luke 4.13 Iob 1. and 2. This wee see in Christ the head of the faithful This wee see in Iob a man that feared God and eschewed euill who hauing vanquished Satan in one tentation hee returned eftsoones and redoubled his forces vpon him with another If this practice of the diuel were well pondered and throughly considered it would not onely preuent and redresse much impatiency but worke much peace and contentment in our hearts For what is the cause that we are so impatient vnder the crosse murmuring against God in our trials and tentations accounting them heauy and intollerable burthens vnto vs but because we promise to our selues peace and pleasure in the dayes of our pilgrimage and wee dreame of an heauen here vpon earth But if wee will profite aright in affliction whereby our faith is tryed 1 Pet. 1 7. and made much more precious then gold that perisheth wee must looke continually to be assaulted if we would not suddainly be surprised so come as a prey into the iawes of Sathan Verse 13.14 Thou shalt not see them all So hee brought him into the field of the Watchmen c. We haue heard before how the enterprises of Balaam were disappointed of God and so the wisedome of the wise confounded Now the King seeing himselfe crossed in his purpose and desiring to make an end of this matter carrieth him vp to another place where he might onely see a part of the Israelites his enemies Why doth hee take this course â—urely because he thought he feared the sight of that great multitude and considereth not the vanity of his sorcery Howsoeuer therefore they might see with their eyes and as it were feele with their hands God fighting against them yet both of them proceede in their purposeâ— the King in prouoking the false Prophet in hearkning and obeying Loe how obstinate the wicked are in euill setled with a full resolution to continue in their course so that albeit they change the place yet abide in their former purpose and cannot be brought to acknowledge their own folly From hence we learne Doctrine Wicked men in their euil successes lay the fault vpon second causes that wicked men when they haue euill successe neuer look vp to God whom they haue offended nor consider their sinnes whereby hee is prouoked but lay the fault in second causes and in anything rather then vpon themselues This corruption appeared in our first Parents immediately after their transgression For when they saw the filthinesse of their nakednesse and the miserable experience which they had gotten losing the good Gen 3.12 13 and enioying the euill Adam laide the fault vpon the woman as the woman did vppon the serpent and could not be brought to acknowledge their owne offence When the Philistims were plagued and the hand of God was sore vpon them for abusing the Arke they did not strike their hand vpoÌ„ their thigh and confesse they had sinned but doe ascribe all things to blinde-chance and vncertain fortune whereas nothing is done without the decree and prouidence of God Therefore determining to send backe the Arke they reason thus 1. Sam. 6.9 If it goe vp by the way of his owne coast it is the God of Israel that did vs this great euill but if not wee shall know then that it is not the hand that smote vs but it was a chance that happened vs. This like wee see in the Aramites when they had ill successe in the battell against the Israelites they said 1. Kings 20.23 Their gods are gods of the mountaines and therefore they ouercame vs but let vs fight against them in the plaine and doubtlesse wee shall ouercome them Heereunto accordeth the saying of the Wise man Prou. 19.3 The foolishnesse of a man peruerteth his way and his heart fretteth against the Lord that is when the scourge of God lyeth sore vpon the transgressours for despising the Word for abusing the Sacraments or for practising any wickednesse they learne not by his plagues and iudgements to accuse and iudge themselues but accuse God as the authour of their euils and aduersities and murmure against him for dealing so rigorously sharply with them like to the dogge that byteth the stone but looketh not after him that casteth it The reasons First wicked men want the Reason 1 knowledge of the true God to iudge of their crosses and afflictions and therefore no maruaile if they bee disquieted and fret through the euill successe they haue in their enterprises This made the wise Salomon to say Prou. 19.3 They sâ—et against the Lord. The want of sound iudgment and a right vnderstanding is the mother of all the corruptions which are in vs and of the sinne which we commit For we should ascribe to our owne folly the things that goe not well with vs
teachablenesse meeknesse humblenesse of minde is the beginning of wisedome Pro. 1 7. This is so necessary a worke that GOD euermore wrought it in his seruants before he reuealed himselfe vnto them Thus hee dealt with Abraham Gen. 15 12. when he made a fearefull darknesse fall vpon him Thus he dealt with Iacoh Gen 28. He was afraid and said How fearefull is this place This is none other but the house of God and this is the gate of heauen Thus he dealt with the Israelites and with Moses himselfe Exod. 19 12 Heb 12 21. at the deliuering of the Law and entring into couenant with them Thus he dealt with Paul at his conuersion to the faith which before hee destroyed there shâ—ned suddainly a light round about him from heauen Acts 9 4.6 Whereat he fell to the earth trembling in body astonied in minde and troubled in conscience Thus he dealt with the Apostle Iohn when hee saw a vision of Christ Reuel 1 17 hee fell at his feetâ— as dead The want of this reuerent feare lifteth vs vp against God causeth vs oftentimes to check the word to be bold to controlle it that wee cannot suffer our selues to be checked controlled by it This feare ariseth in our hearts and is wrought partly by the consideration of Gods Maiesty and partly by the meditation of our owne infirmity and serueth to correct our natural pride and to redresse our corrupt affections Thirdly we must bring with vs faith in Christ and beleeue in the promise and word of God that it is infallible as Heb. 4 2. Vnto vs was the Gospel preached as vnto theÌ„ but the word that they heard profited them not because it was not mixed with faith in those that heard it This is that gift of God that purifieth the heart boreth the eare and maketh the way for other graces to follow Lastly if we would heare with profit we must haue good and honest hearts sanctified vnto euery good worke This our Sauiour sheweth in expounding the Parable of the Sower That which fell in good ground are they which with an honest and good heart heare the word and keepe it bring foorth fruite with patience Luk. 81 5. This the apostle Iames to the same purpose who charging vs to be swift to heare slow to speak addeth Wherefore lay apart all filthinesse superfluity of maliciousnesse and receiue with meeknesse the word that is grafted in you Iam. 1 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers No man is so simple and sottish to sow his seede cast away his Corne vpon ground vnploughed vntilled Shall we haue this knowledge vnderstanding in earthly things and shall wee discerne nothing in heauenly things but suffer the immortall seed of the word to vanish away thorough want of due preparation Hence it is that the Prophet exhorteth to breake vp our fallow ground and not sowe among the Thornes to be circumcised to the Lord and to take away the fore-skinnes of our hearts lest the wrath of God come foorth like fire and burne that none can quench it Ier. 4 4. Vse 4 Fourthly it serueth to guide and direct the Ministers of the Gospel to speake the word with all reuerence as the Embassadours of God that our preaching be with power and authority and so minister grace vnto the hearers 1 Corin 4 1. to the end they may thinke of vs as of the Ministers of Christ and disposers of the secrets of God For how shall the people heare it with reuerence if we be not carefull to deliuer it with reuerence as the word of our master that sent vs Hereunto commeth the exhortation of the Apostle Paul 2 Tim. 2 15. And the Apostle Peter speaketh to the same purpose 1 Pet. 4 11. Now that this gracious deliuery of the word may bee retained some things are to be obserued in the very action Touching the fitting and preparing of our selues to the worke of the Ministery that wee may preach with fruite and speake with comfort it is necessarily required of vs to vse praier reading study meditation and such like helpes as may further vs in our calling For albeit we haue wits quicke to conceiue memories firme to retaine and tongues ready to vtter See the faithful Shepherd yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory but when we haue done all that we can account all our paines and labours too little saying with the Apostle Who is sufficient for these things 2. Cor. chap. 2 verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts and had a plentiful measure of knowledge giuen vnto them yet they ceased not to study the Scriptures Peter pronounceth of them all that They tooke great paines in their Prophesies the Prophets enquired and searched diligently the things that concerne the saluation of the Church 1 Pet. 1 10. Peter read the Epistles of Paul 2 Pet. 2 16 and Daniel the Prophesies of Ieremy Dan. 9 2. Paul receiued the Doctrine of the Gospel by reuelation was taken vp into Paradise and heard words which himselfe durst not expresse and the Saints were not able to conceiue hee was ready to lay downe his life saw himselfe at deaths dore yet he had a desire still to profite as appeareth in that he willeth Timothy to bring the Books and Parchments with him 2 Tim. 4 1â— when he came vnto him Wherefore it beseemeth not the weightinesse of the worke which we handle nor the presence of the people to whom wee speake nor the reuerence of the place wherein wee stand nor the worthinesse of the person whom we represent to step vp suddenly to stand in the stead and roome of God like horses that runne away with an empty Cart and set forward in the way before they haue their load No man dareth to speake of Princes affaires before Princes with leuity no man dareth giue sentence of life and death rashly The Minister speaketh of Christ before God and Angels He setteth before his hearers life and death heauen and hell and pronounceth the sentence of saluation or damnation vpon theÌ„ as Moses testifieth Deut. 11 26 27 28. Behold I set before you this day a blessing a curse the blessing if ye obey the Commandements of the Lord your God and the curse if yee will not obey Thus much for the preparation In the action it selfe we must vse all seemely and decent behauiour comely and reuerent gestures of the body haue alwayes a sober looke and modest countenance that it may appeare to others that we are inwardly moued and touched our selues with that we speak We must vtter gracious words to worke godly edifying in the spirit not ridiculous iestes to procure laughter We must lay aside the perswasible words of humane wisedome We must not relate stories and tell merry tales to fill vp the time and to make our auditors merry We
the sonnes of God for this cause the world knoweth you not because it knoweth not him God is become our Father the Sonne is our Redeemer the Holy-ghost is become our sanctifier the Angels are become our attendants the Scriptures are become our euidences the Sacraments are our seales the creatures are become our seruants our afflictions are our instructions This the Apostle teacheth the Church 1. Cor. 3 21 22 23. They are blessed that haue their sinnes pardoned and not imputed vnto them as the Prophet teacheth but God saith to euery beleeuer Thy sinnes are forgiuen thee They are blessed that heare his word and keepe it but the sheepe of Christ heare his voyce and follow him They are blessed that delight in the Law of the Lord and in his Law meditate day and might but the godly make it their counsellour to be aduised by it This vse that now we stand vpon is directly vrged by the Prophet Psal 84. where hauing made his complaint that hee could not haue accesse to the Church of God to make profession of his faith and to profite in Religion hee breaketh out into this passionate exclamation being touched with an inward feeling of the want of those holy assemblies Psal 84 4 5. O Lord of hoasts how amiable are thy tabernacles thereupon concludeth the point which wee haue stood vpon Blessed are they that dwell in thine house they will euer praise thee blessed is the man whose strength is in thee and in whose heart are thy wayes Howsoeuer the vngodly that sauour nothing but of the earth want spirituall eyes to behold the beauty of the Church and account it no part of their happinesse to liue within the compasse and bosome of it yet the children of God haue taken nothing so neere to heart as when they haue bene driuen from the place of his worship The Prophet is grieued that the sparrowes and swallowes had better accesse and freer recourse to the houses of men to build their nests to lay their young and to rest and repose themselues then he had to the Lords Tabernacle and therefore preferreth their condition before his owne We see how the Iewes wept and pittifully lamented by the riuers of Babylon and hung vp their instruments on the willowes saying Psal 137 1 2 3 How shall we sing the song of the Lord in a strange land If I forget thee O Ierusalem let my right hand forget to play If I doe not remember thee let my tongue cleaue to the roofe of my mouth yea if I preferre not Ierusalem to my chiefe ioy No doubt they might haue prayed to the Lord in Babylon and in banishment as well as in Iudea and at Ierusalem the Lord heareth in all places and willeth that men pray euery where lifting vp pure hands without wrath or doubting 1. Tim. 2.8 but they mourned because they could not visit the Temple of God in Ierusalem there to make publicke confession of their sinnes and of their faith toward God They therefore plainely testify that they haue no feeling either of the weakenesse of their faith or of the greatnesse of their offences that glory in their owne shame and say they beare as good a soule to God as they which resort so often to the Church and delight to heare the preaching of the word and that they can serue God as well at home as in the Church These are led by another spirit then Dauid was who if he were a man after Gods owne heart Psal 42 1 2 3. hauing such an earnest desire after the seruice and worship of God and saying As the Hart brayeth for the riuers of water so panteth my soule after thee O God my soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God surely these must needs be guided by the spirit of the diuell who so openly scorne all Religion and are at defiance with God robbing God of his honour committing sacriledge in keeping their tongues from the publick praises of God entring themselues off from the mysticall body of Christ condemning and contemning the congregation of the faithfull giuing offence to others by euill example and despiâ—â—ng the ordinance of God who hath appointed commanded the assembly of his people to meet together to acknowledge their sinnes to confesse their faith to pray for things necessary to praise him for his blessings receiued to heare the word expounded and to receiue the Sacraments deliuered so that such as flye from these doe fly from God himselfe they fly from their owne saluation they seeke a worship by themselues and they imagine an heauen by themselues But let them take heed their worship proue not a false worship and their heauen a false heauen and a true hell Secondly we must all labour to bee members Vse 2 of the Church rather then of any other place in the world We see how carefull men are not onely to be in great societies towns but to be of them to haue the freedome of priuiledged places and incorporations Act. 22 28. Yea to obtaine it purchase it with a great summe of money because it hringeth worldly commodity How much more should wee endeauour to be members of the Church whereby we are made free men and haue interest in the blessings of God yea wee become free denizens of the Kingdome of heauen How doe men esteeme their freedome to be of earthly cities If wee be part of the Church wee haue accesse to the truth Now if wee shall know the truth the truth shall make vs free Iohn 8 32 36. If we be belonging to the Church we haue our interest in Christ now if that Sonne shall make vs free then we shall be free indeed This made the Apostle say Phil. 3 20. Our conuersation is in heauen from whence we looke for a Sauiour If we become limbes of the Church of God wee haue the spirit that beares witnesse to our spirit that we are the sonnes of God now the Lord giueth his Spirit 2. Cor. 3 17 and where the Spirit of the Lord is there is liberty Such as are free of cities and incorporations haue diuerse priuiledges that others want obtaine many benefites that others want obtaine many dignities that others desire and haue their names enrolled among the free-men but how much greater is the preheminence of all those that are brought into the glorious liberty of the sonnes of God being made parts of the Church which is the freest citty vnder the heauens This city of our God hath the priuiledges of the communion of Saints of the forgiuenesse of sinnes of the resurrection of the body to eternall life and all such as belong vnto it haue their names registred and enrolled in the booke of life What shall it profite thee to obtaine an earthly freedome in earthly cities and to be the seruant of sinne the bondslaue of the diuel and to want the freedome of the sonnes and daughters of almighty
God that it may not be laide to their charge Notwithstanding the Lord assisted me strengthened me that by me the preaching might be fully beleeued 2 Tim. 4 16 17. This appeareth in that worthy prayes of Asa which he made going to battaile against his enemies 2. Chron 14 11. Lord it is nothing with thee to helpe with many or with no power helpe vs O Lord our God for wee rest on thee and in thy name are wee come against this multitude O Lord thou art our God let not man preuaile against thee Let vs not therefore be discouraged and discomfited when we see many against vs and few to stand for the cause of God but consider that he whose cause it is is able to defend it whose power and glory is most of all seene in the weakenesse of those that are stirred vp to maintaine it Vse 3 Lastly it is our duty not to fret at euill men when they are exalted and lifted vp on high but consider the end that the Lord will make Nah 1 2. Who will take vengeance on his aduersaries and reserueth wrath for his enemies Though they practise against the iust and gnash their teeth against him though they watch the righteous and seeke to slay him though they abound and prosper and set their mouth against heauen yet this is a comfort to the godly Psal 37 7 8 9 10. That yet a litle while and the wicked shall not appeare thou shalt looke after his place hee shall not be found Waite patiently vpon the Lord and hope in him fret not thy selfe for him which prospereth in his way nor for the man that bringeth his enterprises to passe for euill doers shal be cut off they that waite vpon the Lord shall inherite the land The destruction which God hath conâ—luded against them is sure he wants no meanes to ouerturne them he can make things that are not of greater power then they that are There is no safety to the enemies of God and his truth there is no way for them to escape for the Lord is the God of vengeance This the Prophet Esay declareth at large chap. 30. 14.10 shewing that their destruction should be both certaine and suddaine This is that which the Prophet assureth Hezekiah of that God would put his hooke in his nostrils and his bridle in the lippes of Rabshekah that rayled vpon the holy one of Israel 2 King 16 6 7. Be not afraid of the words which thou hast heard I will send a blast vpon him he shall heare a noise and returne to his owne hand and I will cause him to fall by the sword in his owne land Let vs therefore remember alwayes the exhortation of the Prophet Psal 37 1 2. Fret not thy selfe because of the wicked men neither be enuious for the euill doer for they shall soone be cut downe like grasse and shall wither as the greene herbes trust thou in the Lord and doe good dwell in the Lord and thou shalt be fed assuredly Verse 9. Blessed is he that blesseth thee cursed is he that curseth thee This is the conclusion of this prophecy wherein is shewed that God will powre out his blessings vpon his people in such a gracious manner and measure that it shall runne ouer and fall vpon those that are the friends and fauourers of the Church on the contrary side such as hurt or persecute them shall vndergoe the heauy curse of God as God long before shewed vnto Abraham Doctrine God will be mercifull to such as be mercifull to the Church From hence ariseth this doctrine that God will be mercifull to all those that shew mercy to his Church and such as are without pitty and compassion shall finde iudgement without mercy at the hands of God God will blesse those that doe good to his people they shal not lose their labour that fauour the Church but such as are enemies vnto them shall finde God an enemy vnto them We see how God blessed the house of Laban for Iacobs sake so doth Laban confesse Gen. 30.27 I haue perceiued that the Lord hath blessed me for thy sake Thus God blessed the house of Potiphar for Iosephs sake that was sold vnto him for God was with him and his master saw that the Lord made all that he had to prosper in his hand Gen. 39 3 Thus haue worldly men beene blessed for the godlies sake This is it which Isaac vttered in blessing his sonne Gen. 27.29 Cursed be he that curseth thee and blessed be he that blesseth thee Hereunto commeth a worthy example recorded by the Prophet Ieremy chap. 38 9. chap. 39.16 17. when Ieremy was cast into the dungeon where he stacke fast in the myre through the false suggestion of his enemies Ebed-Melech the blacke Moore spake to the King for him drew him out with cords and tooke him out of the dungeon and therefore the Prophet is sent vnto him with message Thus saith the Lord of hoasts the God of Israel Behold I will bring my words vpon this city for euill and not for good they shal be accoÌ„plished in that day before thee but I will deliuer thee in that day sayth the Lord and thou shalt not be giuen into the hand of the men whom thou fearest for I will surely deliuer thee thou shalt not fall by the sword but thy life shall be for a prey vnto thee because thou hast put thy trust in me saith the Lord. Thus did God recompence his zeale and reward his fauour which he shewed to the Prophet in the miseries and troubles which hee sustayned Rahab the harlot receiuing the spyes sending them out another way and preferring their life before her owne life was her selfe saued from the common destruction and had her fathers houshold and all that she had giuen her as a prey because shee had hid the messengers which Ioshua sent to spy out Iericho Iosh 6 25. Iam. 2 25. Heb. 11 31. The widow of Sarepta giuing hospitality to Eliah and offering him part of that poore pittance which was left her and her sonne in those dayes of dearth and drought was with all her family miraculously sustained in the famine continuing three yeeres and sixe monthes 1. King 17 10. The Shunamite receiuing the Prophet Elisha making him a chamber prouiding al necessaries for him setting him there a table a stoole and a candle-sticke that he might turne in thither to lodge when he trauailed that way and eate bread at her house receiued both the blessing of a sonne her husband being old 2 Kings 4 8. and the raising of him from death to life to her great comfort She shewed some mercy but receiued more mercy she ministred comfort to the Prophet but her self receiued more comfort This also our Sauiour testifieth shewing that wee shall lose nothing that we bestow on any of the faithful we serue a bountifull Lord and a liberall pay-master Math. 10 41 42. He that receiueth a Prophet in
Citties to be stored and great concourse of people to be assembled it shold moue vs to render thankes to God to pay our vowes in the presence of all his people and to craue the continuance of his goodnesse vpon vs. This is it which the Prophet acknowledgeth Psal 116 12 13 saying What shall I render vnto the Lord for all his benefites towardes me I will take the cup of saluation and call vpon the name of the Lord So the Prophet setting downe the behauiour of the people what it shall be being deliuered from captiuity sheweth that they shall say in that day O Lord I will praise thee though thou wast angry with me thy wrath is turned away and thou comfortest me Behold God is my strength and song he also is become my saluation Esay 12 1 2. Let this be our practise when we haue tasted of his mercy and haue receiued any deliuerance from him out of our afflictions Secondly we ought from hence to consider the peace and rest that God hath reserued for vs in the life to come For they are but a shadow of that comfort which wee shall feele in the kingdome of heauen This is that which the Apostle concludeth from the rest in the land of Canaan that there remaineth a rest for the people of God to wit in the kingdom of heauen Heb. 4 9. For euen as the punishments and plagues that befall the vngodly which the Lord raineth downe vpon their heads are as the messengers of death and the fore-runners of destruction and giue vnto them a tast of the paines and torments of hell so the blessings bestowed vpon the godly are as the first fruites of all their comfort Rom 8 23. The first fruites which the Israelites vnder the law offered to God gaue hope and assurance vnto them to enioy the rest of the increase so the faithfull hauing a feeling of the gifts giuen vnto them and receiuing them as assured pledges and tokens of the fauour and loue of God towardes them in this life do gather hope to haue the heauenly inheritance in time to come For if God be so gracious and mercifull vnto vs in these dayes of our pilgrimage doubtlesse hee reserueth greater mercies for vs in the life to come when we shal possesse euerlasting ioyes which no man shall take from vs which neyther the eie hath seen nor the eare hath heard nor the heart can conceiue when we shall really inherit that which now by hope we wait for with much patience 1. Cor. 2 9. V. 18. A Star shal come out of Iacob a Scepter shall rise out of Israel and shall smite the coasts of Moab and shall destroy all them that are behinde And Edom shall be possessed Seir shall be a possessioÌ„ to their enemies for Israel shal do valiantly We haue heard before that the purpose of Balak and Balaam was onely to curse the people of God Heere we may see vpon whom the curse lighteth and falleth Wherein see how differing the wayes and thoughts of God are from the purposes and pretences of men The King of Moab intended a curse against Israel and a blessing vpon himselfe in both which he is disappointed For as Balaam before pronounced a blessing vpon Israel so in this place hee denounceth a curse to come vpon Moab When the King perceiued the continuance of Balaams blessings to follow Israel Numb 23 25. he bad him in choller and indignation neyther blesse nor curse he would haue taken it for a blessing if Balaam would haue held his peace said nothing But he cannot finde this nothing at his hands for hee proceedeth now to deliuer sundry curses against the Moabites as before he had deliuered sundry blessings to come vpon the Israelites And hereby is notably verified the saying of the Prophet Psal 109 17 18. As hee loued cursing so shall it come to him and as he loued not blessing so shall it be farre from him as he cloathed himselfe with cursing like a raiment so shall it come into his bowels like water and like oyle into his bones We haue heard already how these things were performed when God raysed vp Dauid out of the loynes of Iacob who smote the Tabernacles of Moab and made the Curtaines of Edome to tremble But these things howsoeuer temporally fulfilled in Dauid and Salomon haue spiritually and for euer their accomplishment and consummation in Christ Iesus he is a King for euer and hath an euerlastaing kingdome albeit not of this world Therefore the Apostle saith This man after he had offered one sacrifice for sinne sitteth for euer at the right hand of God and from henceforth tarrieth till his enemies be made his footstoole Hebr. 10 22 23. Hee is the true star that shineth to euerlasting life heere spoken of and the Scepter of his kingdome is a Scepter of righteousnesse Hee shall be Ruler in the midst of his enemies Psalm 110 2 and 45 6. Hence it is that the Prophet Malichi calleth him the Sunne of righteousnesse the brightest of all the stars that shine in the Firmament and from which all the rest borrow and receiue their light when he saith Vnto you that feare my Name shall the Sunne of righteousnesse arise and health shall be vnder his wings c. Mal. 4 2. Thus Christ speaketh of himselfe in many places Iohn 8 12. I am the light of the world hee that followeth mee shall not walke in darknes but haue that light of life Thus Iohn witnesseth chap. 1 5 9. This was that true light which lighteth euery man that commeth into the world So Zachary calleth him The Day-spring from on high that hath visited vs Luke 1 78. And the Apostle Peter The Day-starre that ariseth in our hearts 2 Pet. 1 19. Likewise in the last chapter of the Reuelation verse 16. he saith Reuel 2 28. I am the roote and generation of Dauid and the bright morning Starre Now as he is the Starre of Iacob to giue them light so he is the King of Iacob to rule them through whom they shall do valiantly and bee enabled to ouercome their enemies Heereby we learne that the Church through Christ Doctrine The 〈◊〉 shall tâ—â—â— ouer alâ— the â—nemies or their peace hath victory ouer spirituall enemies The elect in Christ shall subdue and triumph ouer all the enemies of theyr peace and saluation both wicked meÌ„ and reprobate angels yea shall in Christ haue power ouer all the world This promise was made from the beginning vnto mankinde and vttered by the mouth of God Gen. 3 15. That the seed of the woman should breake the serpents head which belongeth both to Christ and vnto his members For the souereigne power of Christ is not giuen to the creature but the ftuite and benefite thereof is giuen to the elect and that two wayes first he maketh all his members partakers of part of his glory in heauen whereas the whole world besides lying in wickednesse is condemned in
Reason 1 God he is the common Iudge euen the Iudge of all the world who hath said Vengeance is mine I will repay and therefore his iustice doth effect it and bring it to passe This the Apostle declareth It is a righteous thing with God to recompence tribulation to them that trouble you 2. Thess 1 6. So the Prophet teacheth Hab. 1 13. That he is of pure eyes and cannot see euill nor behold wickednesse to allow or approue it Secondly it is most agreeable to the precise Reason 2 rule of equity that there should be a proportion betweene the sinne and the punishment that euery one should receiue like for like and drinke such as he hath brewed God commandeth it to the Magistrate as a law in his proceedings Exod 21 2â— that there should be an eye for an eye a tooth for a tooth hand should go for hand foote for foote burning for burning wound for wound stripe for stripe and life for life If God impose this vpon Magistrates much more will he himselfe do it He that requireth equity in Iudges and Magistrates wil much more shew himselfe iust and equal This is it which the Lord enioyneth touching spirituall Babylon Reuel 18 6 and 16 5 6 and 13 10. Reward her as she rewardeth you and giue her double according to her works and in the cup that she hath filled to you fill her double c. So then whether we consider the iustice of God or the rule of equity we see that God punisheth as man sinneth he rewardeth according to the manner and measure of his offence The vses follow to bee considered Will Vse 1 God thus repay and retaile Then let euery one looke to haue his sinne brought vpon his owne head and to be rewarded fully according to his owne works The equity of this is acknowledged of Iob chap. 31 9 10. If my heart haue beene deceiued by a woman or if I had laide waite at the doore of my neighbour let my wife grinde to another and let other men bow downe vpon her The like we may say of all other sinnes looke not to escape the hand of God but feare to commit sinne being thus punished Hast thou beene a bloody beast looke for blood againe Hast thou bene cruell Cruelty extortion shall both wring and waste thee He that smiteth with the sword shall perish with the sword there shall bee iudgement mercilesse to them that are without mercy On the other side in doing good and exercising loue to others looke for loue and good from God and man This made Nehemiah pray to God to remember him in kindnesse according to all that he had done to his people Neh. 5 19. This made the Apostle craue mercy at the hands of the mercifull God for Onesiphorus because he shewed mercy vnto him and refreshed him in his necessity 2 Tim. chap. 1 verse 16. The widow of Sarepta sustayning the Prophet relieuing him with part of that poore pittance that was left her receiued an ample recompence during the time of the famine to her and her sonne being miraculously sustayned 1. Kings 17 14. Obadiah fed an hundred Prophets of the Lord and hid them in caues from the wrath of Iezabel the Lord shewed mercy vnto him againe so that he was the first that had the Prophet directed vnto him to reueale the remouing of the present iudgment from the land So then the consideration of this dealing of God against sinners is a terrour to the vngodly teaching vs to auoyde sinne and the dangerous society of sinful men lest partaking of their sinnes wee partake also with them in the punishment Ierem. 51 6. And likewise serueth as a great comfort to the godly assuring them to finde the fruit of their loue and to receiue mercy at his hands who leaueth not a morsell of bread and a cup of cold water giuen in faith out of an heart vnfaigned vnrewarded Secondly it iustifieth GOD in his actions Vse 2 and proueth that there is no iniquity with our God This doth Elihu set downe vpon this consideration Hee will render vnto man according to his worke and cause euery one to finde according to his way And certainely God will not doe wickedly neither will the Almighty peruert iudgment Iob 34 11 12. So then the Lord bringeth his iudgements in this manner to passe that the mouth of the wicked should be compelled to iustify God and to condemne himselfe when he receiueth measure for measure as hee hath done When Iudah had ouercome Adonibezek and had cut off the thumbes of his hands and feete hee did acknowledge it to be iust and that the hand of God had found him out and repayed him according to his deserts for saith he Seuenty Kings hauing the thumbes of their hands and feete cut off gathered bread vnder my table as I haue done so GOD hath rewarded mee so they brought him to Ierusalem and there hee dyed Iudg. 1 7. GOD suffereth them long to escape and to runne on in their euill actions but in the end he repayeth them and rather in their owne kinde then in another that it might appeare to be his handy worke and not a matter that fell out by chance or casualty vpon them So doth the Church reioyce that the Lord had done vnto them as they thought and intended to doe vnto the Church Vse 3 Thirdly wee are in this respect and consideration to waite for the performance of this promise and to looke with faith and patience for the iustice of GOD in recompencing and rewarding the wicked with the like to fall vpon themselues wherewith they haue plagued his people Wee see this duty performed by the seruants of GOD in the Prophet Esay before remembred for hauing declared that the spoyler shall be spoyled and the destroyer shall be destroyed they say O Lord haue mercy vpon vs wee haue waited for thee be thou which wast their arme in the morning our helpe also in time of trouble Esay 33 2. To the same purpose speaketh the Church in the Psalme O daughter of Babell worthy to be destroyed blessed shall hee be that rewardeth thee as thou hast serued vs blessed shall hee bee that taketh and dasheth thy children against the stones Psal 137 8 9. Let this duty be practised and performed of euery one of vs although wee see the wicked proceede and go forward in his wickednesse as if hee had made a league with death and a couenant with hell yet it behooueth vs to possesse our soules with patience and albeit hee spread himselfe like a greene Bay tree yet in the end his leaues shall wither his branches shall bee cut downe and his root shall rot GOD will draw him foorth in his good time vnto iudgment and proportion his plagues and punishment according to his sinnes Lastly this doctrine ought to warne vs to Vse 4 take heede that wee abuse not any of Gods blessings or any of his creatures to any sinne or excesse
seeing GOD hath threatned to turne them to our curse and confusion so that wherein soeuer hath beene our wickednesse therein also shall be our woe our malice shall turne to our owne mischiefe our vncleannesse shall fall out to be our owne vndoing This the wiseman teacheth that because of the whoorish woman a man is brought to a morsell of bread and such an one will hunt for the precious life of a man Pro. 6 26. So such as delight to follow drunkennes it turneth to their destructiō for the very creatures grone trauel as it were in paine to be deliuered from this bondage of corruption in which they are after a sort holden for a time and do cry out vnto God for vengeance against them according to the saying of Salomon Prou. 23 29 30. To whom is woe to whom is sorrow to whom is strife to whō is murmuring to whom are wounds without cause and to whom is the rednesse of the eyes Euen to them that tarry long at the wine to them that goe and seeke mixt wine Wherefore let vs vse the creatures of God aright that they may be seruiceable and comfortable vnto vs and that they may helpe to further and encrease our blessednesse which they will do if they bee well vsed This our Sauiour teacheth his Disciples Math. chap. 13 16. Blessed are your eyes for they see and your eares for they heare Euery gift and creature of God that thou abusest shall further thy condemnation and bring vppon thy head his iust iudgement Euery instrument of thy body and power of thy soule that thou hast abused to sinne shall encrease thy woe and torment as appeareth in the example of the rich man Verse 22. And he looked on the Kenites and said Strong is thy dwelling place and put thy nest in the rocke neuerthelesse the Kenite shall be spoiled c. In these words going before we heard of Balaams prophesie against the Amalekites Heere Moses setteth downe his prophecy against the Kenites which is the sixt in number and the third among those that are denounced against the vnbeleeuers and idolatrous nations Concerning the Kenites wee haue spoken sufficiently before which were the posterity of Iethro the father in law of Moses and these dwelled among the Amalekites before they departed from them as appeareth 1. Sam. 15 16 so that they obtained mercy and were not destroyed because they shewed mercy vnto the children of Israel when they came vp from Egypt The scope of this prophecie is to declare that howsoeuer these Kenites thought they dwelled safely and had their seat as it were a nest made in a strong rocke that might be assaulted but not subdued besieged but not ouercome yet when they promised to themselues the surest peace and greatest security destruction should come suddainly like a whirlewinde and carry them away Doctrine The iudgments of God many times come suddenly From hence we learne that the iudgments of GOD vpon secure and sinfull persons doe many times come suddainly Howsoeuer the Lord bee a God of patience and beareth with the vessels of wrath appointed to destruction yet when men think themselues free and farre from all danger iudgement lighteth on them encreased by the speedinesse of the execution This wee see in sundry examples of Gods proceedings against the vngodly The Egyptians that pursued after the Israelites to the midst of the sea were suddenly drowned the waters couered them their chariots failed them the Lord fought against them Exod. 14 26. Whiles Balteshazzar made his feasts dranke wine in all excesse and praised his gods of gold and siluer at the same houre appeared fingers of a mans hand writing on the plaster of the wall foretelling his finall confusion which immediatly after followed Dan. 5 5 30. When Pharaoh refused to let the people go as God commanded and Moses required of him had bin scourged by many plagues he his Princes his people and whole land yet they hardened their hearts and walked stubburnly against him suddainly at midnight the Lord smote all the first borne in the land of Egypt from the first borne of Pharaoh that sate on his throne vnto the first borne of the captiue that was in prison all the first borne of beasts Exod. 12 29. Thus Christ describeth his second comming that it shall be suddaine speedy and at vnawares Math. 24 37. So in Lots time They were giuen to lust of the flesh to pride of life to fulnesse of bread to abundance of idlenesse to contempt of the poore Ezek. 16 49 these were the chiefe and capitall sinnes of the Sodomites others followed and accompanied them and behold suddainly the Lord rained downe fire and brimstone from heauen which was their portion and consumed them Gen. 19 24. Such shall the comming of Christ to iudgment be when men say peace peace safety safety and thinke not of any danger suddaine destruction shall come vpon them as a thiefe in the night c. 1. Thess 5 2 3. Reason 1 The reasons for further confirmation of this truth do follow For first God is the mighty Iehouah that knoweth all the wayes and workes of his enemies which labour in the fire and conspire in vaine against God his people Howsoeuer the vngodly think him to be weake and to want strength or to bee farre from them not to see their dealings yet by wofull experience they shall finde the power of his hand This is the reason vrged by Moses in his song declaring that they sanke as a stone and were consumed as stubble hee giueth this reason The Lord is a man of warre his Name is Iehouah Exod. 15 3. The world hath had many worthies men of warre excelling in might glorious in victories but the Lord passeth them all whose Name is eternall and almighty able to execute all his iudgments at his owne pleasure His power is not limited stinted there is no power on earth but that which is receiued of him who bringeth all his purposes to passe and his counsels take effect Secondly the vngodly are of a dead heart Reason 2 and despise the warning giuen vnto them of God they haue no desire or affection to any thing but the pleasures and profits of this life This is the reason why the flood was brought vpon the old world and wherefore destruction shal come vpon this old world at the comming of Christ because albeit they were warned by the preaching of Noah yet they were drowned in the delights of the flesh and neuer turned to the Lord till the flood came Mat. 24. Deadnesse of heart contempt of the word are feareful sinnes in the former age in these times wherein we liue Such men make but a mocke in their hearts of all that God promiseth or threatneth saying to themselues where is the promise of his comming 2 Pet. 3 and thereupon oppresse their brethren rage against God and his people vse outragious leud dealings follow euery
if there were no witches Secondly the diuell cannot kill man or beast at his pleasure to gratifie a witch Thirdly the sending of the diuell by a witch cannot giue him any power and commission to do any thing Fourthly he is more forward and ready to do euill then the witch can be and therefore it were peeuish and preposterous to imagine that the lesse forward vnto wickednesse should set on him and procure him to euill that is more forward so that the witch doth not prouoke forward the diuell but the diuell bearing sway in her heart setteth her on Fiftly the diuell is the commander the witch is but his seruant hee ruleth with power in the children of disobedience and is the god of the world she by the righteous iudgement of God is seruant and subiect vnto him Can any then be so silly and simple to beleeue that the lesse can giue power vnto the greater the weaker to the stronger Lastly as the diuell cannot hurt a poore Fly before hee haue power granted vnto him by a greater power then his owne so when he hath liberty is he so sottish that he will not execute his power vnlesse some witch or sorcerer send him So then wee conclude that witches sorcerers enchanters are the bond-slaues of Satan and haue themselues no power to doe or to authorize him to doe any thing But whensoeuer God giueth him power to afflict as the executioner of his vengeance he vseth them as his instruments not to receiue helpe by them but onely for a colour that he may draw multitudes into sinne and carry them he along into condemnation Let vs not therefore stand in feare of any sorcerers but of God from whom al chastisements come whether such as he inflicteth with his owne hand or such as hee giueth the diuell power to lay vpon men as we see in the history of Iob chap. 1 and 2. and therefore they should humble vs and bring vs vnto repentance The vngodly look no further then to the witch they fret against her they neuer looke vp to God nor consider the cause why the diuell hath power ouer them they seeke not to appease Gods wrath But the godly seeke to take away the cause that they may remoue the effects If our sinnes haue prouoked God and the enemy touch our bodies or goods we must fal down before his Throne humble our selues in prayer entreate the Lord to turne away his displeasure stand fast in faith and patience and waite vpon God for our deliuerance If we endure tentation we are blessed and shall be crowned with the crowne of life Iam. 1 12. And thus much touching the vaine attempt of Balaams sorcery CHAP. XXV 1 NOW whilst Israel abode in Shittim the people began to commit whoredome with the daughters of Moab 2 Which called the people vnto the sacrifice of their gods and the people eate and bowed downe c. 3 And Israel coupled himselfe vnto Baal-Peor wherefore the wrath of the Lord was kindled c. 4 And the Lord saide vnto Moses Take all the heads of this people and hang vp to the Lord before this Sunne 〈◊〉 21 6. that the indignation of the Lords wrath may be turned from Israel 5 Then Moses said to the Iudges of Israel Euery one slay his men that were ioyned to Baal-Peor 6 And behold one of the children of Israel came and brought vnto his brethren a Midianitish woman in the sight of Moses and in the sight of all the Congregation of the children of Israel who wept before the doore of the Tabernacle of the Congregation WEe heard in the last verse of the former chapter how Balaam arose and went his way from Balak the King of Moab A man would now in reason suppose that the danger were past and the storme cleane ouerblowne after his departure and the Israelites wholly set at liberty But euen as a piece of Ordinance being discharged it is too late and in vaine to wish it may not hurt where it lighteth so Balaam had put that in the head of Balak before hee departed and tooke his farewell which was a snare vnto the people of God whereby it came to passe that he hurt more being absent then he could hurt present and wounded them being further off whom he could not strike neere at hand For he annoyed theÌ„ with this counsell that could not touch them with his coniuring sowed that seed whereof sprung vp so plentifull an haruest that albeit he were gone yet his aduice remained and cast forth such a stinking breath and filthy sauour as smelled rankly in the nostrhils of God and infected greatly the people against whom it was plotted and contriued Now wee haue noted before chap. 24 14. that this was the crafty and diuellish deuice of this sorcerer when hee saw hee could not curse and bewitch them to entice them to whoredome to eate of things sacrificed to Idols reproued by the Apostle 1 Corinth 10 14. and after to worship their false gods and the Idols of their owne inuention Balaam knew that Gods fauour was a sure defence against all inuasion of enemies hee knew that sinne leaueth vs naked of Gods protection bringeth in the flouds of his vengeance vpon vs. This wicked wretch knew that they could not be plagued and brought vnder vnlesse theyr God were offended with them whose fauour and friendship is a wall of brasse and as armor of proofe that no weapon can pierce it no engine can batter it no force can make a breach to enter vpon it But when we sinne against him we are stripped of our armour and are left open to all violence Exod. 32 25. This is such a principle as was not vnknowne to the vnbeleeuers Iudith 5 20 21. And thus did Balaam teach Balak to lay a stumbling blocke before Israel to prouoke and entice them to sinne against God by setting before them the beautifull women which might allure them to fornication and draw them to Idolatry by inuiting them to theyr Idoll-feasts and bringing them into theyr Idoll-temples which thing we see heere to come to passe For the childreÌ„ of Israel did commit fornication with the daughters of Moab they went to theyr sacrifices worshipped Baal-Peor Psal 106 28 29. did eate the sacrifices of the dead and prouoked God with theyr owne inuentions as t e Psalmist teacheth In the former part of this booke we haue seene how through famine and wearinesse and want of waters they fell to murmuring impatiently and vnthankfully against God Now hauing passed ouer all these disaduantages discommodities and being entred into part of the Country where some of the Tribes had â—heyr habitation Possessing Cities that they builded not Fields that they sowed not Vineyards that they planted not houses that they filled not they fall from God through lustes and pleasures committing bodily and spirituall fornication with the daughters of Moab Deut. 6 10 11. Thus they are ouercome by allurements and enticements of
the other side we are to shun the euill company of euil men lest we learne their wayes True it is if we would abstaine altogether from the acquaintance and familiarity of fornicators Idolaters extortioners railers drunkards and such like We must go out of the world 1 Cor. 6 10. But albeit we cannot wholly auoide them yet wee must not thrust our selues into them nor delight in them but bee greeued at them so soone as we can winde our selues out of thē We shall learne no good by their society Therefore Salomon saith Hee that walketh with the wise shall be the wiser but a companion of fooles shall learne foolishnes Prou. 13.20 Now albeit we cannot at all times forsake the familiarity of the vnfaithfull yet wee must euer abandon and abiure their vnfaithfulnes and vngodlines we cannot euer refuse their company but wee must euermore renounce their impiety Let vs take heed we embrace none of their sinnes He that standeth farthest from a raging flame is frees◠and farthest off from burning hee that walketh a great distance from the banke of the Riuer is safest from drowning He that commeth not neere places of infection is surest to escape the danger And as wee are to beware of all their sinnes so especially it behoueth vs to be suspicious and fearefull of those sinnes vnto which wee know our selues most prone enclined For they do most of all delight vs and those are they which will soonest ouerturne vs and bring vpon vs destruction of soule and body Secondly it serueth to reproue condemne Vse 2 all such as are companions with prophane men The shrowding of our selues into such company argueth a conformity in affections howsoeuer wee would haue it thought to be otherwise We see in the course of nature that like will to like and birds of a feather will flie and flocke together And if they be not yet made like vnto them and corrupted by them it is greatly to be feared they will be allured and enticed Iehoshaphat was reproued for his friendship and aliance with Ahab and in the end it was the ruine of his owne house The Prophet came vnto him and said Wouldst thou helpe the wicked loue them that hate the Lord Therefore for this thing the wrath of the Lord is vpon thee 2 Chron. 19 2. Happy is their estate whose abode is continually amongst Gods people as the Prophet saith Psal 65 3. Blessed is he whom thou choosest and causest to come to thee he shall dwell in thy Courts and he shall bee satisfied with the pleasures of thine house euen of thine holy Temple On the other side wee must confesse it to bee a wofull and heauy condition to endure the company of the wicked It is a part of our greefe and sorrow to be in their society being alwayes ioyned with sinne and to the dishonour of God This made the Prophet cry out with great perplexity while hee liued amongst the vngodly and to acknowledge his case to be pittifull and miserable Wo is me that I remaine in Mesech and dwell in the Tents of Kedar Psal 120 5. There is nothing that more discouereth what lyeth in the hart then the company with whom we ordinarily resort and the places to which we commonly resort The heart of man is deceitfull and the secret corners of it are past finding out but the company which we vse shall try what is in it If the heart be set vpon goodnesse we will not delight in those that are enclined to leudnesse The Prophet Dauid testifieth heereby the vprightnesse of his heart that all his delight was in the Saints Psal 16 3 And Psalm 119 63. I am a companion of all them that feare thee and keepe thy precepts And Psal 26. I haue not haunted with vaine persons neither kept company with the dissemblers I haue hated the assembly of the euill and haue not accompanied with the wicked Such therfore as make themselues merry with lewd company and can laugh most heartily at their sinnes declare that they haue corrupt and sinfull hearts and haue not yet giuen them vnto God Thirdly wee must learne in regard of the Vse 3 danger of euill company to cast out euery foule spirit out of our societies Wee haue heard much of some places that haue beene haunted with euill spirits and indeed it is most true for there are few places or Parishes that are not frequented and pestered with many euill spirits There is no house or family almost to be found that doth not hold boulstersome euill spirit In the family of Adam was Caine in the family of Noah was Ham in the family of Abraham was Ishmael in the family of Isaac was Esau in the family of Dauid was Absolon and these were foule spirits The children of God that labour to direct their wayes aright and to haue their families purged from grosse corruptions as Iacob cleansed his house from Idolatry cannot so sanctifie and reforme them 〈◊〉 35 2. but some vncleane spirit or other will winde in himselfe infecting infesting the family with his presence and corrupting the rest by his example and poysoning them by his euill suggestions Achan must be found out vnlesse we would haue the whole hoast of God to be discomfited Iosh 7 11. Ionah must be cast out into the sea vnlesse we would haue the Ship drowned Ion. 1 12. It was an expresse commandement of God giuen vnto Abraham Gen. 21 10. To cast out the bond-woman her sonne because he should not be heire of the inheritance with Isaac It was an expresse charge giuen to the Church by the Apostle 1 Cor. 5 13. To purge away from among themselues that wicked man and to deliuer him vnto Satan for the destruction of the flesh that the spirit might be saued in the day of the Lord Iesus To these commandements and precepts ioyne the practise of the Prophet Dauid where he promiseth to God how hee will order his family I will do wisely in the perfect way till thou commest to me I will walke in the vprightnesse of my heart in the midst of mine house there shall no deceitfull person dwell within mine house he that telleth lies shall not remaine in my sight betimes will I destroy all the wicked of the land that I may cut off all the workers of iniquity from the City of the Lord Psal 101 2 7. We see heereby whom we should entertaine in our houses and suffer to dwell vnder our roofe to wit the godly for he saith Mine eyes shall be vpon the faithfull of the Land that they may dwell with me he that walketh in a perfect way he shall serue me and therefore we must keep none such as are sturdy and stubborne that are incorrigible and scorne to serue the Lord. Many there are that make a mocke of all religion and despise all meanes that can bee taken for amendment these are a burden to the family and must bee cast out We see in the
Christ the reproch redounds in part to the head Fourthly it behoueth vs from hence to Vse 4 learne to auoyde all allurements and enticements that may draw vs into this sinne For to auoyd sinne is to auoyd the occasions of sinne Whosoeuer doth nourish the occasions cannot be long free from sinne And whosoeuer maketh no conscience to follow the prouocations of lust and the meanes that may bring it vpon vs will shortly make no conscience of whoredome it selfe Therefore our Sauior correcting the false glozes of the Scribes and Pharisies and expounding the true meaning of the seuenth Commandement saith If thy right eie cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole body should be cast into hell Math. chap. 5 29. Whereby our Sauiour meaneth that the Law of God not onely forbiddeth the sinne expressed but restraineth all occasions and allurements though they were as deare vnto vs as our right eye or as necessary vnto vs as our hand A notable example hereeof wee haue in Ioseph when he was tempted by his wanton mistresse to commit folly hee was so farre from consenting to adultery that he absented him selfe from her company Gen. 39 10. Many are the allurements that leade the way vnto this sinne wanton apparrell filthy communication vncleane songs wanton lookes beastly drunkennesse vnlawfull embracings excessiue dyet hurtfull idlenesse and too familiar company with those that may entice vs and tempt vs to lust The following after these the delighting in them is the path that guideth vs to the practise of all vncleannesse and therefore we must abhorre them if we would hate whoredome it selfe Such then as say they cannot abide whoredome and they doe detest it from their harts and yet do not shun these allurements do not consider their owne weaknes but offer themselues leade themselues into tentation yea as much as in them lyeth they make God a lyar and there is no truth in them Lastly let vs according to our duty with Vse 5 all speede forsake this filthy kinde of life and renounce our former vncleannes so the hearty repeÌ„tance may follow after wher this sin hath bin coÌ„mitted before For there remaines mercy to such if they repent and turne with all their hearts and with all their soules The Lord is full of compassion and mercy slowe to anger and of great kindnesse If the wicked man forsake his waies and the vnrighteous his owne imaginations if he returne vnto the Lord and craue mercy at his hands hee will not alway chide neither keepe his anger for euer Esay 55 7. He will not deale with vs after our sinnes neither reward vs according to our iniquities Psal 103 10. Dauid through the lust of his eye fell into this sinne and committed folly in Israel but when he confessed his fault and forsooke his sinne he was receiued to mercy For when Dauid saide vnto Nathan I haue sinned against the Lord Nathan saide vnto Dauid The Lord also hath put away thy sinne thou shalt not die 2. Sam. 12 verse 13. The Lord seeketh no more but that the sinner turn vnto him When once we are reconciled vnto him he hath no more controuersie against vs. This we see in Rahab the harlot she led a filthy and vncleane life among her people but when she heard of the great workes that the Lord had done for the children of Israel in deliuering them out of Egypt in drying vp the red sea in feeding theÌ„ from heauen and in preseruing them from all their enemies she ioyned in heart with the Church forsooke her euill life and in token of her true repentance Heb. 11 31. Iam. 2.25 she receiued the messengers sent vnto her with the danger of her life and sent them out another way This the Apostle speaketh of the Saints at Corinth for hauing denounced a fearful iudgment against fornicators adulterers wanton persons that they shall not inherit the kingdome of God he addeth 1 Cor. 6 11. Such were some of you but ye are washed but ye are sanctified but yee are iustified in the name of the Lord Iesus and by the Spirit of our God Seeing therefore God is ready to forgiue our sins why should not we be ready to forsake our sinnes This vncleannesse maketh vs guilty of temporall and eternal punishments yet God offereth to discharge vs of both and to receiue vs vnto his fauour if we will turne from our sinnes to him bring forth fruite worthy amendment of life Let vs therefore confesse with Dauid that wee haue sinned let vs call for mercy at the hands of God saying Haue mercy vpon me O Lord according to thy louing kindnes acording to the multitude of thy compassions put away mine iniquities wash me throughly from mine iniquity and clense me from my sinne Psalme 51 the first second verses Verse 4. And the Lord said vnto Moses Take all the heads of this people and hang them vp to the Lord before this Sunne In the words before the punishment that fell vpon the people of Israel was set downe in generall now hee setteth downe vpon whom it fell in particular to wit both Princes people for the wrath of God was so kindled against them that they were cut off as rotten members all through the counsell of Balaam For when he saw that God opened not his mouth to curse the Israelites but rather when he was resolued to vtter curses hee was inforced to pronounce blessings hee gaue diuellish counsell as his last shift to the Moabites that their beautifull women should allure the Iewes into their coÌ„pany and by their company vnto adultery by adultery vnto idolatry wherby they shold prouoke Gods indignation and so bring vpon themselues vtter confusion Now we must obserue in this place that God in punishing these sinnes beginneth first with the heads of the people Doctrine Superiors lye open to iudgmenâ—s as well as others From hence we learne that Superiors and men of high places lye open to greeuous iudgements as wel as others All sorts of men high and low rich and poore noble and vnnoble shall taste of the punishments of God for sinne This the Prophet pointeth vnto when he faith God powreth contempt vpon Princes and causeth them to erre in desert places out of the way Psal 107 40. In the first chapter of Esay verses 10 23 24 this truth receiueth plentifull confirmation Heare the word of God O Princes of Sodome hearken vnto the Law of our God O people of Gomorrha thy Princes are rebellious and companions of theeues euery one loueth gifts and followeth after rewards they iudge not the fatherlesse neither doth the widdowes cause come before them therefore saith the Lord God of hostes the mighty one of Israel Ah I will ease me of mine aduersaries auenge me of mine enemies And in the Chapter following the same Prophet saith The high lookes
they fall to be past feeling and cannot repent The Apostle declareth in the Epistle to the Romanes That such as regarded not to know God hee gaue them vp to their hearts lust vnto all vncleannesse and punished one sinne with another Rom 1.28 For the sinne that followeth is a punishment which went before God forsaketh them with his grace that forsake him by their sinnes and when once God leaueth them the diuell findeth them Whensoeuer God departeth out of any person the vncleane spirit taketh possession for the house is empty swept and garnished and made ready to entertaine him Math. 12 44. This is it which the Prophet declareth concerning the secret iudgment of God vpon sinners that make shipwracke of faith and of a good conscience My people would not heare my voyce and Israel would none of me so I gaue them vp vnto the hardnesse of their heart and they haue walked in their owne counsels Psal 81 11 12. Where hee sheweth that seeing they would not be reclaimed and reformed hee laide the bridle in their owne neckes and suffered them to run their full swinge into all wickednesse In like manner the Apostle describing the sins of the Iewes that hated the Gospel stoned the Prophets persecuted the Saints and crucified the Lord of life sheweth that they had filled vp the measure of their sinnes and that the wrath of God was come on them to the vttermost 1. Thess 2 19. Reason 3 Thirdly sinne is fitly resembled to the fretting of a canker and to the vncleannesse of a leprosie both which goe forward and make no stay vntill the whole body be infected and euery member endangered This is the similitude which the Apostle vseth Their word shal fret as a canker 2. Tim. 2.17 of which sort is Hymeneus and Philetus For as one serpent engendreth another so doth one sinne conceiue and bring forth another It is like vnto the beast that is said to grow so long as it liueth So then lay these things together both that God forsaketh such as make no conscience of sinne and that sinne is likened to the conceiuing of the wombe to the eating of a canker and to the filthinesse of a leprosie wee may conclude that sin being entertained knoweth not stay but rolleth as a stone vntill it come to the Vse 1 bottome Now let vs handle the vses First consider from hence how dangerous it is to giue entertainment vnto sinne at the beginning which groweth to more perfection euery day we cannot stop this streame when we will it goeth beyond the strength of our nature God leaueth vs further to our selues when we begin to leaue his wayes We see this in the example of Cain he was reproued of God checked for his hatred against his brother admonished to repent but he harkened not to the voyce of the Lord but hardened his heart and shed innocent blood euen the blood of his brother Gen. 4 8. This appeareth in Iudas hee entertained couetousnesse in his heart from couetousnesse hee fell to plot with the Pharisies from plotting he proceeded to practising and in the end hee brake out into treason against his Lord and Master and ceased not till hee brake his owne necke Math. 26 15. The like we may say of Saul and trace out his falling from God step by step and the more he continued 1. Sam. 16 14. the more did the Spirit of GOD forsake him so that his hidden corruption brake out into open rebellion against God open persecution against Dauid and open desperation against himself and his owne soule Thus it falleth out with such as sinne against their conscience Some grow to be very diuels incarnate that do euery day giue strength vnto their corruption and adde drunkennesse vnto thirst who being past feeling giue themselues to wantonnesse to worke all vncleannes with greedinesse Some are like bruite beasts that are led onely by sensuality carnall and naturall men which haue nothing in them of the Spirit of God Iude 10. Continuance in sinne bringeth hardnesse of heart Such are in greatest danger and see it not they are in the midst of the fire and feele it not they taste deeply of the iudgment of God and regard it not Lay before them the grieuousnesse of sinne beseech them with bitter teares exhort them by the tender mercies of God denounce all the plagues punishments and iudgments of hell offer vnto them the sweet promises of the Gospel entreate them by the death of Christ and the dearest blood that he shed for them all these they tread vnder their feet and neglect them as things of no price sinne hath bewitched their hearts Sathan hath blinded their eyes and God hath giuen them vp into a reprobate sence For as among all the blessings that God bestoweth vpon the sonnes of men in this world a soft and tender heart is one of the greatest which is soone checked controuled soone made to bleed and raised to repentance and amendement of life Ezek. 11 19 so there can be no greater curse and malediction laide vpon any man then to haue a stony and stiff-necked a rebellious and yron heart which heapeth and hoardeth vp euery day vengeance against it selfe What an heauy punishment was this vpon Pharaoh when his heart was hardened Moses and Aaron came vnto him they laide before him the word of God they wrought miracles in the land of Egypt they called vpon him to let the people go he was visited with lice he was feared with thunders he was plagued with frogges he was tryed with darknesse he was punished with the death of the first borne yet could not all these enter into his heart nor pierce his conscience that was seared with an hot yron so that he proceeded in euill vntill he and his whole hoste were drowned in the red sea Heereunto accordeth that which the Prophet Ieremy sayth Can the blacke Moore change his skinne or the leopard his spots Then may ye also doe good that are accustomed to doe euill Ier. 13 23. Seeing therefore such as beginne to sinne can haue do stay of themselues we must needs confesse it to be very dangerous and hurtfull to our soules For all such as breake out into this sinne are like to those that runne downe a steepe hill that when they are going haue no power to make any stay or stop vntill they come vnto the lower end Thus it is with those that haue giuen the onset vpon sinne they do as it wer open the flood gates of impiety which are not againe easily shut vp but the violence of the streame beareth all things before it For howsoeuer sinne at the first be entertained of men with some dislike and not without some strugling and striuing against it yet in processe of time and by continuance in sinne they grow shamelesse euen to haue an whores forehead that they cannot nor wil not be ashamed though the Sunne the heauen the earth and men beare witnesse against them they
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
hands of all those that haue suffered and fostered it in others by their negligence in gouerning and remisnesse in punishing Wee heard this before in Ahab 1 Kings chapter 20. verse 42 who letting Benhadad goe free life must goe for life he should answer for the other We see this euidently in the example of olde Eli who not controlling and correcting his children when they sinned greeuously against the Lord is himself directly charged to haue committed those sinnes 1 Samuel chapter 2 vers 29 to honour his children aboue the Lord to make himselfe far of the first of all the Offerings and is punished with suddaine death by breaking of his neck So likewise shall the sinnes of sinful men that liue vnder our roofe and shroud themselues vnder our protectioÌ„ be required at our hands if we vphold them in their euill or do not punish them for their euill according vnto the meanes that God hath giuen vs. Lastly seeing God is well pleased appeased when sinne is taken away as the cause of Vse 3 his displeasure let vs not carry til the Magistrate draw the sword out of his sheathe but euery one turne vnto God and enter into iudgment with our selues that the Lord may not enter into iudgement with vs. We must be carefull to gaine and get God to be our friend The way is to forsake our sinne and to walke with God as being euer in his presence Can two walke together except they be agreed Let vs then reconcile ourselues to God and hee will be reconciled vnto vs Let vs draw neere vnto him and he will draw neere vnto vs Iam. 4 8. This must be done of vs by cleansing our hands and by purging of our hearts Abraham the father of the faithfull beeing righteous by faith is called The friend of God Iam. 2 â—3 This is it which our Sauiour teacheth Yee are my friends if ye do whatsoeuer I command you Iob. 13 14. If then we would be at peace with God and desire the friendshippe of the most High if we would haue him turne away his wrath and heauy displeasure from vs we must be carefull to auoid sinne seeing it bringeth the iudgements of God and putteth a sword into his hand to destroy vs. From hence as from the principall cause come all manner of punishments that God inflicteth war death famine the plague pestilence our sinnes are the fountaines of them all Therefore the Apostle in this respect willeth vs to try and examine our selues that we may finde out the true cause of our troubles when he saith For this cause many are weake and sicke among you and many sleepe for if wee would iudge our selues we should not be iudged 1 Cor. 11 31. So then the best course to preuent iudgements or to remoue them which are already brought vpon vs is by repentance The Lord hath many wayes visited vs for our sins somtimes by the raging of the pestilence sometimes by inundations ouerflowings of waters sometimes by dearth famine of bread all which are as sharpe arrowes which hee taketh out of his Quiuer and shooteth theÌ„ out of his Bow and we are not able to stand before them for who is able to stand before his fierce wrath Or who can abide the greatnesse of his power Nahum 1 6. The onely way left vnto vs to take is to seeke reconciliation with God and to turne vnto him by vnfeined repentance We must make conscience of all sin For so long as we flatter our selues in any one knowne sinne the wrath of God will neuer be appeased but he hath still some controuersie against vs. We must not therfore leaue one sin vnrepented of When Moses was to leade the people as a flocke of sheepe out of the Land of Egypt and Pharaoh permitted the fathers and the children to go serue the Lord in the wildernesse onely their sheepe and cattell should abide Moses answered Our Cattell also shall goe with vs there shall not an hoofe be left behind Exod. 10 26. So must our obedience be vnto God it must bee perfect and entire we must not repent to halfes we must not leaue one sinne behind but search the secret corners of our deceitfull hearts For when God shall search with lights to finde out our hidden sinnes he will visite the men that are frozen in their dregs and say in their hearts the Lord wil neither do good nor euill These neuer mourne for their sinnes and therefore God will make them mourne lying vnder his wrath If they will haue no feeling of their sin they shall haue a feeling of his punishments and of the burden of his iudgements Verse 9. And there died in that plague foure and twenty thousand In these words Moses setteth downe the number of all those that perished as well of the Princes as of the people How this agreeth with the Apostle that nameth onely three and twenty thousand wee haue already declared in the exposition of the words and answering of the Questions that arise out of the words We haue heard before that albeit Balak Balaam intended by their sorceries to curse the people of God yet they could by no meanes doe them hurt they were guarded by the protection of God as with a sure watch For God is the watchman of Israel that neyther slumbreth nor sleepeth Psal 121 4. But so soone as they forsook the liuing God and fell a whoring with the daughters of Moab and Midian by and by God departeth from them and his heauy iudgements breake in vpon them The force of sorcery could not hurt them but the strength of sinne doth weaken them and greatly diminisheth the number of them Heereby we learne Doctrine Sin depriâ—â— vs of Gods protection that sinne depriueth vs of Gods protection and layeth vs naked and open to the fiercenesse of his wrath and to the fury of our enemies The sinnes wherewith the Church in general or any member in particular doe prouoke GOD bring downe iudgements of all sorts cause his wrath to be kindled and giue strength to the enemy to preuaile against vs. When the people of God had committed Idolatry made them gods to goe before them it is said by Moses that the people were naked for Aaron had made them naked vnto their shame among their enemies Exod. 32 25. This appeareth also in the booke of Ioshua when Achan had sinned and stolne the babylonish garment the shekels of siluer and the wedge of gold they could not stand before their enemies Iosh 7 4. but fell before them as naked men beeing vtterly destitute of Gods defence by reason of the offence committed among them We see this oftentimes in the Bookes of the Iudges of the Kings and Chronicles when they rebelled against God and prouoked him to anger presently hee sold them into the hands of their enemies they became subiect to sundry calamities they fell into all kinde of miseries that were layde vpon them When they began to do
them to the sight to mooue pitty in the seer Seeing therefore iudgements be the wages of sinne make vs fall before the enemy and bring vpon vs many calamities let al such as lye vnder any chastisement alway search ouer their wayes and descend into their owne consciences to see how they haue moued him to wrath and prouoked him to be their enemy This we see in the example of Ioshua wheÌ„ he saw the men of Ai preuaile ouer them and the people of God to turne their backs when he saw they were destitute of Gods defence who would no longer go out with theyr Armies he sought to finde out the true cause he humbled himselfe before God and neuer ceased vntill the sinner were apprehended examined condemned and executed Ioshua 7 7. The like practise doth the Prophet prescribe Lam. 3 39. Wherefore is the liuing man sorrowfull Man suffereth for his sinne Let vs search and try our wayes and turne againe to the Lord let vs lift vp our hearts with our hands vnto God in the heauens saying Wee haue sinned and rebelled therefore thou hast not spared This is the right way to stop the breach of Gods wrath and to call in his iudgements Manie haue fought out other wayes to weaken the force of the enemy aad to preuent the iudgements of God as in time of warre by arming themselues by hiring of soldiers by drawing confederates in time of dearth by robbing stealing lying defrauding shifting such like in time of pestilence by seeking to Witches and Wizards by taking themselues to flight and such other wayes But the Prophets and holy seruants of God in such times when wee lye open to wrath haue called vs to Repentance stirred vs vp to prayer mooued vs to humiliation and acknowledgement of our sinnes which haue deserued such chastisements Let vs all practise this counsell and wisely consider with our selues what the lord hath against vs and wherefore hee is angrie with vs that so wee may bee reconciled vnto him and brought into his gracious fauour againe Vse 3 Lastly this serueth as a notable aduaÌ„tage for the seruants of God when they haue any dealings against wicked men we haue comfort and encouragement from hence that wee shall assuredly preuaile against them because we haue to do with weak and naked men that are out of Gods protection If two goe into the field to fight and one of them be vnarmed and haue no weapon to defend himselfe he lieth open to the lust of his enemie to be wouÌ„ded and spoyled of his life who taketh comfort to see his aduersary come out against him without his armor So is it a blessed and comfortable thing to the children of God when they are constrained to meddle with euil men which are the enemies of God and of his trueth they haue comfort in God both in that themselues are vnder the couerture of his Armour and protection and in that theyr enemies are naked men and lye open vnto euerie iudgement This is it which is afterward remembred vnto vs in this booke where Ioshua and Caleb comforted the people agaynst the Canaanites saying If the Lord loue vs hee will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebel not ye against the Lord neither feare ye the people of the Land for they are but bread for vs their shield is departed from them and the Lord is with vs feare them not Numb 14 9. Abijha the king of Iudah made this his great comfort going against a mighty army and spake to this effect vnto their enemies 2 Chro. 13 10 12. Where wee see that such as turne vnto God with all their hearts and worship him aright haue God their Captaine and Protector he is their buckler and defence but such as are enemies to God and his people Numb 14 1â— 43. are those that receiue many blowes and take many knocks on their heads and yet want a shield to safegard themselues but lye open to euery danger and cannot looke for victory they haue no armour of proofe to defend themselues This is a wofull and wretched condition yet so is it with all the vngodly who haue banished the Lord far from them For as he is farre from them in the practise of their life so hee will not bee neere them in the time of their distresse Let vs then make much of this comfort and lay it as precious balme vnto our hearts let vs be assured when wee haue to deale with the world or to wrastle with Gods iudgements if we haue the testimony of a good conscience that God is our defence and deliuerance wee shall not need to be dismayed nor feare what man can do vnto vs. For there cannot be a more notable encouragement in danger or in death theÌ„ to haue assurance of the prouidence and protection of God The Prophet Dauid greatly comforted himselfe in the sweete meditation of this presence of his hand Psal 23 1 4. and 27 5. 31 20. Let vs therefore be bold and of good courage in the causes of the Lord for where he is there is safety from danger peace from distresse and assurance neuer to be ouercome There dyed foure and twenty thousand The falling into idolatry and whoredom brought a great plague vpon the people not onely to the destruction of many of the Princes among them but to the ruine of many thousands of the people See here the greatnes of the plague and what hauock was made when wrath was kindled God did not spare them but executed his fierce indignation vpon them How great a iudgement was this and how were they weakned by it Hereby we learne That the wrath of God against sinners is vnspeakable Doctrine Gods wrath â—eing moued â—n full of rage greeuous and terrible His wrath beeing moued is full of rage and worketh great desolations and destructions in the world This is it which Moses setteth downe in his song Deut. 31 22. Fire is kindled in my wrath shal burne vnto the bottome of hell and shall consume the earth with her increase and set on fire the foundations of the mountaines c. This hath the Lord euer shewed in the examples of his iustice When the old world multiplyed their sinnes and abused the patience of God that abode in the dayes of Noah his wrath consumed men women children beasts fowles creeping things and all that had the breath of life vpon the face of the earth Gen. 7 21. So when the â—odomites exceeded in lust of the flesh in pride of life and in security of heart The Lord rained vpon them Brimstone and fire out of heaueÌ„ and ouerthrew the Cities of the plain and all the inhabitants of the Cities and that which grew vpon the earth Gen 19 24. The history of the manifold murmurings and rebellions of the people of Israel in the wildernesse is a plentifull witnes of this truth When they lusted for flesh and loathed
of warre so it teacheth them to commit themselues and theyr liues into the hands of God as vnto a faithfull keeper to consider that an hayre cannot fal from our heads without his prouidence Matth. 10 30. and to be perswaded that if they stand conquer they conquer to the Lord if they be wounded and fall they fall and dye to the Lord. Lastly the word of God teacheth that the battell is the Lords and the victory is also the Lords that the honor and glory thereof may be returned vnto the Lord. He giueth and taketh away he saueth with many or with few to teach vs to depend vpon the mouth of the Lord to be guided by his wisedome to follow his counsell and direction in all our affaires that so our battels may be the battels of the Lord. To this purpose did Ioab speake to his brother going to fight with their enemies when he saw the front of the battell was against him before and behinde If the Aramites be stronger then I thou shalt helpe me 2 Sam. 10 11 12. and if the children of Ammon be too strong for thee I wil come and succour thee be strong and let vs be valiant for our people for the Cities of our God let the Lord do that which is good in his eyes Thus did Dauid cōfort himself 2 Sam. 15 25. when he was driuen out of Ierusalem through the treason of Absolon saying to Zadoc the priest Cary the Ark of God againe into the Citty if I shall finde fauour in the eyes of the Lord he will bring me againe and shew me both it and the Tabernacle thereof but if hee thus say I haue no delight in thee behold heere am I let him do to me as seemeth good in his eies Thus then we see that all the Lords soldiers that fight his battels and inroll their names in his muster booke must be men of stout courage and valiant men at armes as they that go about a good worke he receiueth none into his camp that are faint-harted and white-liuered soldiers which are not able to incorage themselues but are able to discourage others Hence it is that the Lord charged the officers or Heralds a◠armes to make proclamation in the audience of the people Whosoeuer is afraid faint-hearted Iudges 7 5. let him go and returne to his house lest his brethrens heart faint like his heart Deut 20 8. God would haue wars made in his name and therefore he would haue souldiers go to them without feare If a man be afraid it is a token he hath no trust in God for he hath power to ouercome fearfulnes This serueth to reproue all those which wanting the vertue of valor and this gift of magnanimity do betray themselues and yeeld vnto most vnequall conditions and make an agreement with dishonorable termes When Benhadad the king of Aram laide siedge to Samaria and sent vnto Ahab saying Thy siluer and thy gold is mine also thy women thy faire children are mine 1 Kings 20 4. Ahab stooped and submitted himselfe vnto him hee did not make resistance with courage but yeilded vnto him like a coward saying My Lord king according to thy saying I am thine and all that I haue Our trust confidence must be in God and then we shall not feare what man can doe vnto vs. Vse 2 Secondly seeing wars are lawful being vndertaken vpon iust causes wee must depend vpon God for good successe Wee must not trust in speare or shield in horse or man but arme our selues with the shield of faith put vpon vs the helmet of saluation we must put on patience and humble our selues in prayer vnto God when we go into the field and are to buckle with our enemies For how should the Lord helpe vs when wee do him not the honor to call on him in the day of trouble We must looke vp vnto him from whence our helpe commeth that he may couer our heads in the day of battell This we see practised in Iehoshaphat when he went into battell against enemies strong in fortifications valiant in corage and infinite in multitude both by word and deed he confirmed the hearts of the people 2 Chron. 20 20. Heare ye me O Iudah ye inhabitants of Ierusalem put your trust in the lord your God and ye shall bee assured beleeue his Prophets and ye shall prosper and he appointed singers and them that should praise the Lord in going forth before the men of armes and saying Praise ye the Lord for his mercy lasteth for euer We are commanded to sanctifie all our works by prayer we haue promise of no blessing from God otherwise then as we aske it from him The food of our bodies the affaires of our life the workes of our hands the successe of our iournies our sleeping waking our health and wealth are sanctified by prayer and are not sanctified without prayer For except the Lord builde the house and watch the city Psal 127 1 2. the worke of the builder and the labour of the watchman is in vaine If then in the dayes of peace where the danger is not so present nor so certaine wee are charged to commend our selues our soules and bodies vnto God and al things that any way concerne vs and belong vnto vs much more ought we so to do when we go into the battell where the sword deuoureth one as well as another and taketh away life without difference This vse condemneth two sorts of men which runne into two extremities and forsake this meane propounded heere vnto vs and required of vs. First such as presume vpon their owne strength Luke 12 15. doe not make God their strength For as in peace and plenty men trust in their own store and abundance which they haue prepared albeit no mans life standeth in his riches so in time of warre if once forces be leuied munition prouided and all things prepared to take the field men grow secure and thinke themselues to want nothing But no mans life consisteth in his armour no mans defence standeth in his weapon It behooueth the Lords soldiers before euer they put on armor to reconcile themselues vnto God and to make euen reckoning with him that he may turn his wrath vpon their enemies knowing that hee which putteth on his armour cannot boast as he that putteth it off And as many sin against God by presumption so do others by despair their hearts and hopes are gone they cannot lift vp their eyes with affiance vnto the heauens then which there cannot bee a greater dishonor done to the Lord. So then our surest and safest way is to rely vpon God for our deliuerance and to intreat his protection to be a buckler round about vs before vs behind vs on the right hand and on the left Let praier be esteemed our best armour and defence When Ioshua fought with the Amalekites that fought to keepe Israel from the land
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
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
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
and contayneth the commandement of God in these verses and the execution of it in those that follow In the commandement it may seeme very strange Obiection why God would haue the prey and booty diuided betweene the souldiers that had taken it and the rest of the Israelites that went not out to battell For what reason is it may some say that such as sate still in theyr tents should haue as much as they that aduētured their liues or should they that did nothing be made equall vnto them which haue borne the burthen and heate of the battell I answer Answer such as went not forth did not hang backe of purpose or slip their neck out of the coller thorough feare or faintnesse but because they were not appointed to the worke And no doubt while their brethren were fighting Moses and Eleazar and the rest of the people were earnest with God in prayer as we see vpon like occasion Exod. 17. For God will haue equity and iustice obserued among his people Againe a reason is rendred of this 1 Sam. 30 24 where the prey taken from the Amalekites is diuided by Dauid betweene those that went downe to the battell and others that abode by the stuffe and he teacheth it to be a part of common charity equity to reward such as stayed by the stuffe who do no lesse intend the common good then others that fought the battell Now heere wee may consider the greatnesse of the battell and victory by the rich booty which they obtained with no losse at all as appeareth verse 49. God therefore for the sin of these Midianites dealt most seuerely with them wherein they lost their goodes and themselues This teacheth vs That the Lord as he will destroy the wicked that prouoke him Doctrine Gods iudgements are full of seuerity so when hee doth it he wil doe it fearfully and seuerely Psalme 50 22. To this purpose hee oftentimes vseth two mercilesse elements and enemies which hee armeth to execute his will the fire and water which are without pitty and compassion they spare neither yong nor old as hee destroyed the olde world with water Gen. 7 Iude 4 so hee destroyed Sodome by fire and will destroy the world againe by fire 2 Pet. 3 thereby making it manifest that hee can destroy sharpely and fiercely Psal 21 9. 97 3. And no maruell if we consider the grounds thereof Reason 1 For first the Lord layeth euen vpon his owne children very strange and fearful iudgments as we see how he visited his seruāt Dauid Psal 32 4 yea sometimes hee bringeth such heauy things vpon them that the vngodly take occasion to triumph ouer them If then he do it to his owne what will he doe to the wicked and the reprobate Prouerbs 11 31. Luke 23 31. 1 Pet 4 17. A seruant may well gather that if the master of the family bee so rough and rigorous to the children then hee will be more sharpe and seuere towards him Reason 2 Secondly the wicked grow obstinate desperate they harden their hearts and depriue themselues of all meanes that might do them good They leaue the Lord and therefore hee leaueth them is it then any maruell if GOD deale sharpely with them Christ our Sauiour putteth forth a Parable vnto the Scribes and Pharisies Mat. 21 35 that the owner of a vineyard sent foorth his seruants to his tenants that they might receiue the fruite of it but they abused and killed them and his sonne also and then demandeth of them what will the Lord do vnto those seruants They answer that it is iust that he should cruelly destroy them Thus they giue sentence against themselues shew that such as grow obstinate against the Lord and his people abusing his Ministers contemning his word and resisting his ordinances can expect nothing at his hands but this that hee should destroy them in his wrath and sweep them away in his fury Thirdly this is the nature of God he is as Reason 3 a mighty and consuming fire Heb. 12 verse 29. Deut. 4 29. Now we know that fire hath two qualities to purge and to consume He is as a consuming fire to the good and bad to the godly and vngodly Hee is a fire vnto the good but a purging or purifying fire to consume their drosse as golde is purified in the fire 1 Pet 1. But when he commeth to deale with the wicked he setteth aside his mercie and alwaies giueth them iudgement without mercy when he commeth to his owne hee commeth with iudgement and mercy So then the point is very manifest that when God entreth into iudgement with the vngodly hee will destroy them vtterly fearfully finally and fully Vse 1 This reproueth those that walke on boldly and presumptuously in their sins and yet neuer feare his iudgments but dreame of a God altogether framed of mercy and thereby flatter themselues in their sinnes and then run on in euill till iudgement take hold of them And therefore Moses exhorting the people to obedience by the remembrance of the workes which they had seene sheweth that such as do blesse themselues in their heart saying I shal haue peace though I walke in the imagination of mine heart c. The Lord will not spare him but his anger and iealousie shal smoke against that man c Deut. 29 19. It behooueth vs therefore to beware of abusing Gods mercies lest the curses written in the booke of God fall vpon vs and he blot out our name from vnder heauen And let vs take heede of impenitency hardening our selues in our sinnes because thereby wee dishonor God we deface his image we make our selues like to satan whom by sin and disobedience wee resemble Our sinnes are as a thicke cloud that separate betweene the Lords mercy and vs and hide the comfortable light of his countenance they prouoke the anger of God against vs 1 Cor. 10 22 they bring distrust of Gods prouidence and fatherly protection and weaken our faith in all his promises They bring temporall scourges in our bodies in our goods in our name in our labours and greeue Gods Spirit to cause him to depart they bring a wounded conscience and weaken our assurance of his fauour and therefore let vs not be encoraged to proceed in euill because God is mercifull Secondly let no man fret at the prosperity of the wicked and obstinate sinners for albeit Vse 2 God do long beare them with patience yet a fearfull destruction shall bee their end and reward If they were to bee destroyed after an easie and gentle manner as the grasse that fadeth away yet euen then there were no cause to enuy at them Ps 37 1 much lesse therfore those that shal cruelly fearfully be destroied If a man should haue sentence to dye the most honorable death that a State can afford as to haue his head stricken off yet for this no man is so foolish as to enuy him though hee bee not burned or
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.
to iudge the quick and dead 1 Peter 44 5. It is noted concerning Christ by the Euangelist that before hee entred vpon the worke of his high calling to preach the Gospel and shewed himselfe a Redeemer to Israel hee increased in wisdome and stature and grew in fauour with God and man Luke 2 52 but when once hee left his priuate life in the priuate houfe of Ioseph where hee was brought vp and set vpon the office whereunto he was appointed albeit hee continued in the fauour of God as his onely begotten Sonne in whom he is well pleased Matthew 3 17 yet he grew out of fauour with men who were not contented with him Paul before his conuersion was in great estimation with the Pharisees and obtayned letters of them to put in prison all them that called vpon the Name of Christ but when hee beganne to preach faith in Christ which before hee persecuted and sought to destroy hee lost theyr fauour and friendship as appeareth in that they plotted his death and sought his life to take it away more vehemently and violently then hee had practised against the disciples Let vs not therefore thinke it strange that we meete with many enemies cunning subtill cruell and malicious but seeke to be at peace with God and reconciled vnto him and then if God be with vs who shall be against vs Rom. 8 31. Vse 5 Fiftly the enemies of Israel albeit they were ouerthrowne and defeated yet were not all discomfited and consumed at once but by little and little sometimes one and then afterward another as they did not arise and appeare all together so it is euermore with his Church to the end of the world We shall neuer be without some enemies God will euer try the faith and patience of his children When Dauid sate at home and went not to warre against his enemies he was surprized by a subtill enemy whom he neuer suspected and fell into two grieuous sinnes adultery and murther 2 Sam. 11 1 4 1 Chron. 20 1. The water by standing still gathereth filth mud and corruption The iron by lying still gathereth râ—st The Church free from enemies oftentimes groweth secure and the godly are ready to say in their prosperity they shall neuer be remoued Psal 30 6. Let all the wicked therefore know that their peace and prosperity cannot giue them assurance though they endure long of the fauour and loue of God but hee will bring downe his iudgements vpon them when they haue filled vp the measure of their sins And albeit for a time they escape yet they are appointed to wrath and destruction forasmuch as the Lord is iealous and the Lord auengeth hee will take vengeance on his aduersaries and he reserueth wrath for his enemies Nah. 1 2. Yea thus it shall be with the spirituall enemies of our soules and of our saluation albeit they haue receiued their deathes wound and are crushed in the head that they can neuer fully recouer their streÌ„gth but shall finally be subdued yet they are alwayes hissing and stinging they are trying tempting the members of Christ So long as we are Christs wee must looke for the diuell and his Angels to set themselues against vs. They will take no denyall or repulse but being beaten and vanquished will gather their forces and vnite their power together to build vp the kingdome of darknes When he tempted Christ in the wildernesse and receiued a notable foyle and glorious ouerthrow in all those seuerall combats and had ended his tentations that he had prepared hee departed from him but a little season Luke 4 13. As he dealt with the head in the wildernesse so he dealeth with the members in this world wee must neuer looke to bee wholly ridde of this importunate enemy Whensoeuer he leaueth vs it is not as a confession that hee is vtterly conuicted and confounded for it fareth with him as with one that wrastled Plutarch in vit who how soeuer hee spedde would alwayes perswade the standers by that he gaue him the fall and foile that buckled and clasped with him and so it is when we wrastle with these principalities and powers and spirituall wickednesses in high places they will neuer yeeld the victory but rather gather their broken and disbanded companies leuy new forces prouide and procure stronger weapons and make better prouision and preparation against vs. If then he depart from vs and breake vp his siege it is not to free vs from danger and to take a truce with vs but to muster a fresh army and to take vs at an aduantage if hee see vs to grow secure and therefore let vs neuer promise rest vnto our selues from his assaults so long as we continue heere and carry about vs this earthly Tabernacle but alwayes stand vpon our gard and in our watch-tower to be ready for his comming and returning that so resisting him being strong in faith he may flye from vs Iam. 4 7. 1 Pet. 5 8 9. Yea let this serue as a great comfort and consolation to those that haue experience of his manifold assaults and inuasions that they neuer distrust or despaire though their troubles be many though their tentations be great continuall seeing this was the lot and portion of Iesus Christ the Sonne of GOD Who shall treade downe Satan vnder their feete shortly Rom. 16 20. Lastly the people of Israel after the enduring Vse 6 of all their troubles and afflictions after the experience of many sorrowes and miseries that came vpon them had rest giuen vnto them and victory ouer all their enemies round about them so that they were safely brought into the land of promise where they inherited and possessed cities that they builded not Deut. 6 10 11 houses full of all maner goods which they filled not welles which they digged not vineyards and oliues which they planted not and saw all the good things performed which the Lord had promised vnto them This serueth to comfort the children of God though for a time they sustaine many iniuries beare many disgraces receiue many losses feele many pinches instraightments yea many fierce and fiery tryals it is but while they wander in the wildernesse they are not yet come into Canaan the place of rest howbeit the blessednes of the issue and end of all will fully recompence the hardnesse of the way and make amends and satisfaction for all their sorrowes being fully assured that the afflictions of this present world are not worthy of the glory which shall be shewed vnto vs hereafter for then God shall wipe away all teares from our eyes Rom. 8 19. Reuel 7 16 17. Thus God giueth comfort to his seruants after they haue beene humbled in this vale of misery They shall hunger no more they shall thirst no more they shall want no more Then this corruptible shall put on incorruption this mortall shall put on immortality and death shall be swallowed vp in victory 1 Cor. 15 53 54. This made
but meeteth with them one way or other eyther he striketh them with his owne hand that did lift vp their hands to strike others or he deliuereth them ouer to the Magistrate Some times he maketh them to be witnesses against themselues sometimes to discouer themselues in their dreames sometimes to feele the torments of hell in their owne consciences and sometimes the birds of the ayre to reueale them We see this in Caine that slew his brother for God set a marke vpon him and branded him for his wretched parricide Genesis 4 verse 15. This the very heathen themselues knew by the light of nature that howsoeuer the murtherer may escape out of some danger yet vengeance will pursue and ouertake him Acts 28 4. This we see in Herod that killed Iames with the sword and put Peter in prison intending also the like against him hee escaped not the hand of God long but his deepe vengeance did so dog him at the heels that he was smitten shortly after by the greater stroake of an Angel from heauen and was eaten vp of worms Acts 12 2.23 Thus did Samuel speake to king Agag 1 Sam. 15 33. As thy sword hath made women childlesse so shall thy mother bee childlesse among women and he hewed him in peeces before the Lord. The like we see in Ioab who was smitten with the sword as hee had killed others 1 Kings 2 31 32. And it is to be obserued what Dauid saith of him concerning the blood of Abner that he had spilled 2 Sa. 3 29. Let it rest on the head of Ioab and on all his fathers house and let there not faile from the house of Ioab one that hath an yssue or that is a leper or that leaneth on a staffe or that falleth on the sword or that lacketh bread Thirdly God doth so detest murther that if a beast kill a man it must bee stoned to death and his flesh not eaten Exod. 21 28. What is God offended with the bruite beasts or do they sinne against him and breake his Commandement No but thereby GOD would shew how much hee abhorreth the shedding of mans blood and that man should lay it to his heart Fourthly it is an offence against a mans owne flesh Eph. 5 29 No man euer yet hated his owne flesh but nourisheth and cherisheth it now euery man is as our owne flesh Esay 58 7. We see Beares and Lions and Tigres and wilde beasts doe play together because they are of one kinde mankind is of one kind if we do not agree together but prey one vppon another we are more fierce then Beares more cruell then Lyons more mercilesse then Tygres and more sauage then wilde beasts Fiftly such as slew another violently were taken out of the Cities of refuge by violence God wold giue no protection to such beasts neither City nor Altar nor Tabernacle nor any thing could yeeld them any safegard Deu. 19 11 12 13. 1 Kings 2 31 32. Sixtly it is a crying sinne blood hath a very lowd voice and neuer ceaseth crying vntill iudgement fall vpon the head of the murtherer Gen. 4 10. Beholde the blood of thy brother cryeth from the earth Abel was now dead his mouth was stopped and he could not speak but his blood could speake the which called and cryed in the eares of the Lord GOD of hoastes from the earth for vengeance Hebre. 11 4. Seuenthly no pardon was to bee giuen to such as appeareth in this chapter and verse 32. Ye shall take no satisfaction for the life of him that is a murtherer which is guilty of death but he shall surely be put to death Lastly the Land is defiled by it ver 33 34. Blood defileth the Land and the Land cannot bee clensed of the blood that is shed therein but by the blood of him that shed it Defile not therefore the Land which ye shall inherite wherein I dwell for I the Lord dwell among the children of Israel Now let vs come to the vses First we haue iust cause to feare the wrath of God and if he come to make inquisition of blood he shall finde much blood spilt vpon the earth like water that cannot be gathered vp again throughout the whole Land What abundance of iniustice and cruelty is there to be found in euery place and thought to be iust and vpright dealing How many are there to bee found that hauing once conceyued anger and malice in their hearts will remaine whole dayes and moneths and yeares before they will bee reconciled nay speake one to another thereby depriuing themselues of the mutuall comfort they might reape and receyue and by suffering the Sunne to goe downe vpon their wrath doe giue place to Satan to enter into them to possesse them Eph. 4 26 27. And what colour soeuer men set vpon their cruelty it is but a false painting of a foule face as Adams fig-leaues that couered his shame but could not hide his sinne If it be done vnder pretence of law it is a most fearefull sinne the pretence it selfe maketh it more fearefull because fained iustice is a double iniustice When the Law is so wrested that it is made the occasion of murther it must needs be offensiue displeasing vnto God And albeit this sinne be committed by the Magistrate in letting malefactors go vnpunished yet it must needs bee offensiue vnto GOD because it is that which bringeth the guilt of blood vpon the Land nothing can clense the Land from blood but the blood of him that shed blood This made the Prophet say to Ahab Because thou hast let go out of thy hand a man whom I appointed vnto destruction therefore thy life shall goe for his life and thy people for his people 1 Kings 20 42. Whē there was a famine in the Land in the dayes of Dauid three yeares yeare after yeare and hee enquired of the Lord the cause of that sore iudgement the Lord answered It is for Saul and for his bloody house because hee slew the Gibeonites 2 Sam. 21 1 and the attonement could not be made vntil seuen men of his sons were deliuered into their hands and they were hanged vp vnto the Lord that his inheritance might be blessed The sinnes of the sonnes of Eli became to be the sins of their father not because he was their father neyther yet because he was the committer of them but because he being a Magistrate did not punish correct them so likewise when iudgement is not executed vpon men for their sinnes the blood of those which are slaine must needs remaine in the Land If this be committed by way of reuenge it is also an heynous sinne against almighty God because he that doth it preuenteth Gods worke and so prouoketh Gods wrath for he taketh Gods office out of his hand and taketh vp his place who hath saide Vengeance is mine Rom. 12. And if we ascend to the higher degree of men shall wee not finde among them little conscience made of shedding
Priests seruant if he had called to minde that the sword was not put into his hands Math. 26 51. Let euery man labour to see what God hath called him vnto and looke to the things commanded vnto him priuate men may not take vpon them to reforme euery thing that is amisse hauing no authority thereunto and if they should come to suffer for such things they shall finde but little comfort in theyr sufferings because this is to suffer as euill doers albeit not for doing of euill Vse 3 Lastly if it be vnlawfull to do good sometimes when it is done vnlawfully then how much more is it vnlawfull to do that which in it selfe and in it owne nature is vnlawful And if God reiect the actions of men when they are done in an euill manner how much more doth hee abhorre the workes of carnall men when they are wicked vngodly in the very substance And if he accept not those actions which might be don wel if they were done by another how much lesse those that can be wel done by none Of which wee may say with Salomon Behold the righteous shall bee recompenced in the earth how much more the wicked and the sinner Prou. 11 31. If the faithfull offend in doing lawfull things much more doe the vngodly that neuer regard to doe any good And if they sinne against God that heare his word amisse how much more sinfull are they that will not heare it at all And if they prouoke the wrath of God that doe good in an euill manner much more doe they that sinne in an euill matter and most of all when the heart is euill also as Prou. 21 27 The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked minde The faithfull haue many times a good intent when they thinke to doe God good seruice and yet are not accepted because they faile in the maner woe then to those whose very hearts are set vpon euill and haue no delight in that which is good at any time 30 Whoso killeth any person Deut. 17 6 19 15 Math 18 16 2 Cor. 13 1. Heb 10 28 1 Tim. 5.19 the murtherer shal be put to death by the mouth of witnesses but one witnesse shall not testifie against any person to cause him to die 31 Moreouer ye shall take no satisfaction for the life of a murtherer which is guilty of death but he shal be surely put to death 33 And yee shall take no satisfaction for him that is fled to the citty of his refuge that hee should come againe to dwell in the land vntill the death of the Priest 33 So yee shall not pollute the land wherein yee are for blood it defileth the land and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it 34 Defile not therefore the land which ye shal inhabite wherein I dwel for I the Lord dwell among the children of Israel The third and last part remaineth laying forth the office of the Iudges touching slaughter wherein obserue two things first the Law of putting the murtherer to death which must passe by the verdict of two or three witnesses verse 30. Secondly the Iudges are forbidden to take any satisfaction for the life of a murtherer because innocent blood shed defileth the Land yea in such an horrible manner and measure that all the water in the sea cannot wash it away for the Land cannot be clensed of the blood that is shedde but by the blood of him that shedde it And no maruaile seeing they might take no satisfaction for him that bad killed a man at vnawares to deliuer him from the city of his refuge before the death of the high Priest From these words we learne how heynous a sin murther is Againe that wilful murtherers are not to be spared the eie of the Magistrate must not pitty thē if they be desirous to reuenge the dishonour done vnto God or to clense their own Land or to saue their own liues But marke farther how GOD will haue such proceeded against they shall not dye by the mouth of one witnes he requireth in iudiciall courts that euery matter should be tryed by two or three witnesses that the guilty should not be acquited and that the innocent might not be condemned Doctrine God wil haue no innocent person put to death So then the point from hence is this that God will haue no innocent person put to death but that euery one should receiue according to his owne works Deut. 13 14 and 17 4 Thou shalt enquire and make search and aske diligently whether it be a truth and the thing certaine hee will haue no man condemned vpon accusations suspitions and presumptions Esay 5 13 Psal 37 6 Pro. 24 23. This was the sin of Saul who commanded to kill the Priests of the Lord 1 Sam. 22 16 as if they had conspired agaynst him Iob 29 16. Reason 1 The grounds are these first from the nature of God he is a iust and righteous God the Iudge of all the earth and hee respecteth no mans person therefore they that sit in his place and execute his iudgment and haue his Name communicated vnto them ought to deale vprightly Deuter. 1 16 17. Secondly wrong iudgement is abominable in the sight of God Pro. 17 15 whether it be to iustifie the wicked or to condemne the innocent Thirdly it kindleth the Lords wrath against the land when innocent blood is shedde Ier. 26 14 15 As for mee behold I am in your hand doe with me as seemeth good and meete vnto you but know ye for certaine that if ye put me to death yee shall surely bring innocent blood vpon your selues and vpon this citty and vpon the inhabitants thereof as 1 Kings 21 19. Vse 1 The vses follow First this serueth for instruction to all that are in authority to take heed to themselues that they walke with a right foot and turne neyther to the right hand nor to the left according as God requireth Leuit. 19 15 Thou shalt doe no vnrighteousnes in iudgment thou shalt not respect the person of the poore nor honour the person of the mighty but in righteousnesse shalt thou iudge thy neighbour Against this they offend many wayes when they giue false iudgment and cause the same to be executed when they deferre iudgment put it off as Felix did from day to day Acts 24 25 for while iudgment hangeth thus in suspense the iust is often taken for the vniust and contrarywise the vniust fot the iust lastly when the sentence rightly pronounced is delayed and sometimes not at all executed The Scripture expresseth the fault and the punishment by one and the same word Gen 4 7 13 Esay 24 20 1 Peter 2 24 to teach that they should be ioyned together and not seuered and that hee should be holden for innocent and vnblameable that hath no punishment inflicted
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
mad and franticke immediately after their reproaches and indignities shewed against the seruants of God and ran vp and downe iustifying those in words whom they had condemned in deed And scarce any of them escaped but the hand of GOD was strongly and strangely vpon them all before they dyed To tell vs and teach vs this trueth that the persecutors of the Church defiled with the blood of the Saints shall not alway escape vnpunished albeit for a time they doe preuaile The Reasons are these First because God Reason 1 is true in all his words iust in all his works He is a most righteous Iudge who will take his owne cause into his hands and be glorified in the confusion of his aduersaries It cannot therefore be that they should escape seeing GOD so tendereth them their blood is precious in his sight Matth. 23 35. Not one drop of it shall fal to the ground vnreuenged he hath said Psal 105 35. Touch not mine annointed do my Prophets no harm He hath put all their teares in his bottle such as touch them to do them hurt do touch the apple of his own eye Yea whatsoeuer iniuries wroÌ„gs oppressions and indignities are offered vnto them he accounteth them as done vnto himselfe This our Sauiour testified from heauen when Paul made hauocke of the Church and breathed out threatnings against the Saints saying Saul Saul why persecutest thou me Actes 9 4. They haue not to do onely with men they fight against God and therefore shall not preuaile This reason is vrged by the Apostle 2 Th. 1.6 7. It is a righteous thing with God to recompence tribulation to them that trouble you to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels Againe he is a gracious God and merciful Reason 2 to his people therefore in his good time hee will punish their enemies and those that hate them He is as pittifull toward his children as he is iust against all their aduersaries This the Prophet expressely handleth at large Psalme 136 1â— 16 17 18. c. He ouerthrew Pharao his hoast in the red sea for his mercy endureth for euer which smote great Kings for his mercie endureth for euer and slew mighty Kinges for his mercy endureth for euer as Sihon King of the Amorites for his mercy endureth for euer and Og the King of Bashan for his mercy endureth for euer And gaue their Land for an heritage for his mercie endureth for euer euen an heritage vnto Israel his seruant for his mercy endureth for euer It remaineth to make vse and application of this Doctrine First it is a great comfort to the Church to consider how God is mindfull of vs in our distresses he doth not forget our afflictions he seeth the iniuries that are offered vnto vs as he surely saw the trouble of his people in Egypt and therefore we ought not to sinke downe in our miseries No chastising indeed for the present time seemeth to bee ioyous but greeuous but afterward it bringeth the quiet fruite of righteousnesse to them that are thereby exercised Heb. 12 11. So that in the midst of them we must reioyce Knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. Rom. 5 3 4 5. Albeit hee make vs runne through fire and water hee will in the ende bring vs to a sweete place of rest Let vs not therefore be dismayed for tribulation all that will liue godly in Christ Iesus must suffer persecution Let vs not be ashamed of the Gospel of Christ Which is the power of God to saluation vnto all that beleeue Let vs waite for the day of our deliuerance assuring our selues that albeit the enemies of Gods people and Religion band themselues and assemble together against the Lord and against his Christ yet in the end he shall crush them with a Scepter of Iron â—m 2 2 9. and breake them in peeces like a Potters vessell not leaue so great iniquity vnpunished Thus doth Moses comfort the people Exod. 14. Feare ye not stand still and behold the saluation of the Lord which he will shew to you this day for the Egiptians whom ye haue seene this day ye shall neuer see them againe the Lord will fight for you therefore hold you your peace He will harden the hearts of the Egiptians and will get him honour vpon Pharaoh and vpon all his hoast and vpon all his Chariots and vpon his Horsemen to shew his power in theÌ„ and to declare his Name throughout all the world Thus doth God comfort Abraham Gen. 15 by foretelling that the same Nation which should deale so churlishly and cruelly with his posterity should not alway escape vnpunished but in the end he would recompence them according to their desarts Know for a surety that thy seed shall bee a Stranger in a Land that is not theirs foure hundreth years and shall serue theÌ„ and they shall intreate theÌ„ euill notwithstanding the Nation whom they shall serue I will iudge and afterward shall they come foorth with great substance Gen. 15 13 14. As if the Lord should haue said vnto him I would not haue thee dismayed and discouraged O Abraham by these heauy tydings which I haue told thee that thy children shall be strangers in a strange Land and not onely strangers but be made seruants and bondslaues and not onely made slaues but be euilly and despitefully handled thus God by a Rhetoricall Gradation seemeth to augment his sorrowes rather I would haue thee strengthen thy faith against this tentation comfort thy heart with this cogitation that I will in the end punish that barbarous Nation and bring vpon it all those euils which it hath brought vpon thy posterity when they haue filled to the full the measure of their sins The truth of this promise is set downe in the booke of Exodus from the seuenth chapter to the fifteenth which we may reade and in reading consider that God is true in all his promises and Prophesies and will accomplish whatsoeuer he hath spoken for the confusion and destruction of his enemies Let vs therefore comfort our selues and comfort one another in these things that God will arise and his enemies shall be scattered Secondly let vs refraine anger and reuenge Vse 2 toward such as deale euilly with vs. It is the nature of flesh and blood to rise in choler to desire reuenge and not to put vp wrongs and iniuries We must be more then a lumpe of flesh if we will be the children of God We see that Stephen when he was stoned prayed for his persecutors Lord lay not this sinne to their charge Acts 7 60. The like wee see in Christ our Sauiour toward those that crucified him The consideration of this truth that God
reserueth wrath for his enemies and taketh vengeance on his aduersaries will helpe to redresse and represse our corrupt affections and make vs able to preuaile ouer them and to withstand them Let vs not recompence like for like let vs not measure euill for euill let vs do good against euill committing our cases and causes to that iust Iudge that alwayes iudgeth vprightly Therefore the Prophet ascribeth this Title as peculiar to God to right and reuenge the quarrels of his Children Psal 94 1 2. O Lord God the auenger O God the auenger shew thy selfe cleerely exalt thy selfe O Iudge of the world and render a reward to the proud It is the proper Office of God to take vengeance on the wicked and vngodly Wherefore the Apostle exhorteth the church Rom. 12 17 19 to recompence to no man euill for euill Dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine I will repay saith the Lord So the Apostle Iohn after the foretelling oâ— troubles and persecutions addeth Heere is the patience of the Saints declaring thereby Reuel 14 12 what our armour and what our weapons of defence are to giue vs victory ouer our enemies Let these things stay vs in our afflictions from breaking out into impatiency of spirit and from returning wrong for wrong albeit the vnfaithfull rise vp against vs the Drunkards make songs of vs Psal 69 12. and we suffer reproofe and reproch for the Gospels sake yet he whose cause it is will not suffer the water-flouds to drowne vs neither let the deepâ— swallow vs vp nor let the pit shut her mouth vpon vs. Thirdly it is the duty of his people to praisâ— Vse 3 him greatly when hee auengeth the cause oâ— his Children When they see the wicked punished and those that forget God taken 〈◊〉 the snare of their own hands let them reioyce and be glad and giue vnto God the glory due vnto his name This practise we haue in the Prophet Ps 136 1. speaking of the ouerthrow of Pharaoh in the red sea and remembring the slaughter of sundry mighty Kings yea euen the names of those which we now speake of he prouoketh the people by a most earnest exhortation to giue thankes vnto God for their destruction Praise yee the Lord because hee is good for his mercy endureth for euer Heereunto commeth the praier of the Israelites induring the bitter scornes and reprochfull tauntes of most malicious enemies in the daies of their captiuity who as they demanded an heauie curse against those Edomites Psal 137 7 8. so they pronounced a blessing vpon them that shall vexe and trouble them This appeareth euidently in Ester 9 17. when the Church of God saw a great worke wrâ—ught for them their enimies destroyed and themselues deliuered they reioyced with an exceeding great ioy and kept a feast in remembrance of their deliuerance It is not cruelty to reioyce at the destruction of Gods enemies and to magnify his most great name for it This the Apostle Iohn teacheth Reu. 19 1.2 3 4 5. where the heauenly companies of Angels and blessed soules set foorth their gladnes and triumph that God had iudged the enemies of his people So chap. 18. v 20. O heauen reioyce of her and yee holy Apostles and Prophets for God hath punished her to be auenged on her for your sakes The innocent blood of the patient martyrs so cruelly murthered crieth out for vengeance in the eares of the Lord of hoasts as the blood of righteous Abel and shall not the Iudge of all the world do right It is his office to render into the bosome of his aduersaries seuen fold Now as it is our duty earnestly to desire the accomplishment of his iudgments so when they are performed as surely they will come and not tarry we must glorifie his blessed name with all reioycing that we can conceiue and expresse Lastly this serueth to be a terror to the vngodly Vse 4 when this Doctrine shal sound in their eares that God wil iudge the wicked for persecuting the members of Christ Iesus If they escape in this world the Lord reserueth them for greater iudgement When the Lord Iesus commeth with thousands of his Angels 2 Thes 1.6 7 8.9 hee will render vengeance vnto them in flaming fire and punish them with euerlasting perdition from the presence of the Lord and from the glory of his power This the Prophet assureth Esai 8 9 10 14. 17 11 12 13 14. where by an Ironicall insulting he setteth downe the ruine of the enemies of the Church who albeit theyr rage be restlesse and their malice endlesse yet they shall not stand and their counsels shall come â—o nothing they do fight against God and against his sonne Christ Iesus who is the inuinâ—ible Rocke whereon the Church is builded â—gainst which the gates of hell shall not bee â—ble to preuaile So that whosoeuer shall fall on this stone he shall be broken but on whomsoeuer it shall fall it will dash him in peeces Mat. 21. Thus shal all the vngodly be scattered as chaffe before the winde and swept away as dung in the iust iudgement of God So let all thine Enemies perish O Lord but they that loue him shal be as the Sunne when he riseth in his might Iudg. 5 31. Verse 21.22 Let me go through thy Land We will not turne aside into the Fields nor into the Vineyards c. Heere Moses setteth downe another danger of the Israelites greater then the former remembred in the former chapter Thus one trouble followeth in the necke of another As one deepe calleth to another deepe by the noise of his water spouts Psal 42 7. Wee see heere againe how Israel is driuen to the same exigent they were before After they haue compassed the land of Edom they come to the Amorites and craue of them some help and compassion They seeke comfort and an end of their sorrowes at the hands of Sihon a wretched Idolater an enemy of God and of his people Thus low are the people of God oftentimes brought to stand in neede of the fauour of the vngodly as we haue shewed in the former chapter Furthermore Moses assureth before hand what their behauiour shall be and promiseth to abstaine from all hurt wrong From hence we learne this doctrine Doctriâ— The pâ— God 〈◊〉 â—staine 〈◊〉 wrong â—ries That the people of God must abstaine from al violent incroching vpon the goods and possessions of others they must not intrude them selues vpon their goodes and substance they must keep their hands from robbing and stealing and their hearts from coueting and desiring that which is anothers and not their owne they must not take of all that is another mans so much as a thred or shoo-latchet to inrich themselues Hereunto come the lawes giuen of God vnto his people Exodus 22 1. If a man steale an Oxe or a Sheepe if a man hurt his neighbours field or
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