know him in his kingdome For the word is the path way that leadeth vnto it and therefore is called the Gospell of the Kingdome This teacheth vs to consider diligently the saying of Christ Iohn 17. Iohn 17 3. This is eternall life that they know thee to be the only very God and whom thou hast sent Iesus Christ If then we desire eternall life we must labour to know God lest he say to vs in his wrath Wherein the knowledge of God consisteth Depart from me I know you not This knowledge of God necessarily required of vs consisteth in these points following First we must confesse acknowledge him to be the soueraign and highest good Dan. 4 32. incomparison of whom 〈◊〉 things are reputed as nothing being as drosse drauery and nothing to be desired with him as Christ saith Why callest thou me good Math. 19 17 there is none good but one euen God If we equall ought with him or preferre any thing in heauen or earth before him wee are ignorant of him and know him not Secondly it behoueth vs to depend vpon him and to put our whole trust in him alone not in any man or Angell for then we make flesh our strength and so leane vpon a broken staffe that cannot stay vs but will deceiue vs. Thirdly wee must draw neere vnto him in time of need as to the fountaine of all goodnesse with all reuerence and humility crauing all things of him by hearty and feruent prayer If we call vpon him hee hath promised to reueale himselfe vnto vs. Fourthly we must giue him thankes for all blessings receiued from him not only in prosperity but in aduersity Now wee shall shew our selues thanâ—full vnto him by dooing that which he commandeth by auoyding that which he forbiddeth by praising and aduancing his name for all his works whether they be works of his mercy or whether they be works of his iustice in correcting of his Children and in punishing his enemies Fiftly we must seeke the knowledge of his waies word and increase in the knowledge thereof which bringeth vs to eternall life As we grow forward in knowledge so wee grow forward vnto life and when our knowledge shall be perfected then our life shal be perfected in the next world Now if eternall life consist in this knowledge doubtlesse death is to be found in the ignorance of God The Apostle ioyneth these two as companions together ignorance and death They haue their vnderstanding darkned Ephes 4 38. heere is the ignorance of God are strangers from the life of God here is death For the priuation or want of the life of God is eternal death Wherfore whosoeuer desireth to liue the life of God must auoid ignorance which is the forerunner cause of death And what is the darknesse of ignorance as it were a mist before our eies but the beginning of vtter darknesse in the pit of destruction where shall be weeping gnashing of teeth Hence it is that Christ saith Iohn 10 When he hath sent foorth his owne sheepe Iohn 10.4.5 hee goeth before them and the sheepe follow him for they know his voyce and they will not follow a stranger but they flie from him for they know not the voyce of strangers If then we would approoue our selues to be the sheepe of Christ wee must haue this eare-mark we must know his voice we must heare his word wee must partake his Sacraments otherwise we shall be Goats not Sheepe Many there are that would bee accounted Sheepe but they want this badge cognizance they are not hearers but contemners of his word they follow not Christ Iesus the Shepheard but flye from him they know not his voyce they are not acquainted with his call but they thinke themselues in the best case when they are farthest off from the hearing of it The Lord calleth vs by his worde the preaching of the Gospell is his voice if we regard it not woe be vnto vs we exclude our selues from his Sheep-fold and renounce our beeing in the number of his Sheepe Lastly we must yeeld all obedience vnto him and his word For as all his Sheep are hearing Sheepe and none of them deafe dull eared so are all obedient Sheepe They haue their eares opened which maketh them hearers and they haue them bored to their heart which maketh them obedient and to offer vp themselues as a sacrifice well pleasing vnto God But all our hearing shall hinder vs and serue to further and increase our condemnation vnlesse we ioyne vnto it a carefull obedience according to the doctrine of the Apostle Be ye doers of the word and not hearers onely Iam. 1.22 deceiuing your owne selues If these things be found in vs then we know God aright then we may be assured wee shall be knowne by him and not denied of him This is that vse which Christ himselfe toucheth Iohn 10. I am the good Shepheard and know mine and am knowne of mine Where we see that the consideration of Gods acknowledging vs to bee his should bee a forcible meanes to make vs endeuour to know him For who are wee that he should know vs Yea what is man that he should be mindfull of him or the son of man that he should consider him Wee are dust and asâ—es rottennesse and corruption yea lighter then vanity no better then enemies to him and the heires of wrath as well as others Seeing therefore the bountifulnesse and loue of God toward vs hath appeared so that of his mercy not our merits hee hath saued vs by â—he wash ng of the new birth Titus 3.5 and the renewing of the holy Ghost let vs passe our pilgrimage heere in feare and aboue all things let vs labor to know him in his owne ordinances and to seâ—kâ— the Kingdome of God and his righteousnesse that in the end of our dayes we may be knowne of him to his glory and our endlesse comfort in Christ Iesus our blessed Lord and Sauiour Verse 17. Then Moses and Aaron tooke these men which are expressed by their names 18. And they called all the Congregation together in the first day of the second Month who declared the r kindreds by their families and by the houses of their Fathers according to the number of their names from twenty yeare and aboue man by man 19. As the Lord had commanded Moses so he numbred them in the wildernesse of Sanai HItherto we haue heard and handled the Commandement of God The obedieÌ„ce of Moses and Aaron requiring Moses and Aaron to number the people now followeth their obedience without any delaying or deferring the matter It is meete that the seruants obey the commandement of their Maister and that subiects perfourme the decrees of their Princes Hence it is that Moses taking to him Aaron and the heads of the Tribes do addresse themselues to take a suruay of the people discharging their duty with all diligence He doth not
Ezra came into Iudea which no doubt Zorobabel and Ieshua brought with thē Heereunto agreeth the saying of Christ our Sauiour k Ioh 5 46 47 If ye had beleeued Moses ye wold haue beleeued me for he wrote of me but if ye beleeue not his writings how shall ye beleeue my Wordes Whereby wee see that the very writings of Moses himselfe were then read and to be read in the Church Thus also speaketh Philip to Nathaniel l Iohn 1.45 We haue found him of whom Moses did write and the Prophets Lastly to this purpose is Abraham brought in by the Euangelist speaking to the rich man m Luke 16 29 They haue Moses and the Prophets let them heare them All these testimonies to which wee might adde a surplusage of many others do directlie teach vs that we are not to doubt or to cal in question the ministeriall or instrumentall authour of this booke but acknowledge it to be not Ezra nor anie before or after him but Moses himselfe who was the first penner of it Vse 2 Secondly it is our duties carefully to reade the scriptures and diligently to be conuersant in them being thus published For wherefore were they put in writing Was it not that we should peruse them study them oftentimes search them with carefulnesse This was the purpose and intent of God Ioshua the successor of Moses in the gouernment of the people and General of the host of Israel had weightie affaires of Church Commonwealth to look vnto yet he is charged n Ioshua 1 8. not to suffer the book of the Law to depart out of his mouth but to meditate therein day and night that hee might obserue and do according vnto all that is written therein forasmuch as thereby he should make his way prosperous and haue good successe in his affaires and enterprises To this end Christ willeth vs to search the Scriptures not to reade them carelesly or cursorily but painfully and diligently as they do that digge for Mines of siluer and golde that go deepe and spare no labour to come to that which they seeke after So then there is required of vs study and prayer to God to open vnto vs the mysteries of his word otherwise our reading will be in vaine Vse 3 Thirdly this serueth to conuince the position and practise of the church of Rome who forbid the people the reading of these books and nuzzle them in ignorance the mother of superstition and blinde deuotion Moses deliuered the Law when hee had written it to the Priests and commanded them o Deut 31 1 3. to gather the people together men women and children the stranger that was within their gates that they may heare and learne and feare the Lorde theyr God and keepe and obserue all the words of this law that their children which haue not known it may heare it and learne to feare the Lord their God as long as they liue in the Lande The Scriptures are the onely weapons which we must fight withall against our spirituall enemies and without them wee lie open vnto them to take away our liues and to destroy our soules Wherefore we are commanded to take vnto vs p Eph 6 17. The sword of the Spirit which is the word of God When Christ was tempted of the diuell in the wildernesse hee resisted him and ouercame his tentations by no other weapon then this saying q Math 4 4 7 10. It is written This example of Christ our Lord and Maister must be followed of vs we must take this sword into our hand and be able to handle it as men of knowledge that we may be able both to defend our selues and to offend our aduersaries If we be thus armed the day is ours the field is won the victory is gotten we cannot be ouercome But if we presume to fight without it if wee leaue it behinde vs as souldiers that would go light we shall neuer returne without some dangerous or deadly wound Let vs not therfore be so fool-hardy as to go into the battell without our armour We are all warriours we must fight the Lords battels we haue enemies that seeke our destruction against which we must be watchfull being strong in Faith Lastly this reprooueth the cursed crew and damnable sect of the Manichees and their Vse 4 off-spring the Anabaptists a pestilent sort of brainsicke Heretiques sicke indeed as well of pride as of folly which spew out open and odious blasphemies against God and stick not to affirme that it was not the true God but the Prince of darknesse that spake to Moses and so would thrust him out of the church because he hath a veile ouer him alledging or rather deprauing the words of the Apostle r 2 Cor. 3 There remaineth vnto this time the same couering vntaken away in the read ng of the olde Testament which veyle in Christ is put away from whence they gather that Moses with his couering is by Christ quite abolished But this is to corrupt not to interprete The couering indeede remaineth but to whom Is is to vs who behold as in a mirrhor the glorie of the Lord with open face Not to vs but to the Iewes who hearing Moses read and cleauing to the letter of the Law doe despise the Gospell which is the ministery of the Spirite and willingly put out their owne eyes Neyther doth the Apostle say that Moses is taken away by Christ but the couering of Moses which is done not by the abolishing and abrogating of Moses but by the lightning of the Iewes by their conuersion to Christ a 2 Cor. 3 16. For after their heart shall bee turned to the Lord the Veile shall be taken away Againe they obiect that Moses was a seruant Heb. 3 5. But the seruant abideth not in the house for euer it is the Sonne that abideth for euer Iohn 8 35. therefore the Sonne beeing come the seruant is to bee cast out of the house that is Moses out of the Church otherwise wee should paralell and make equall the seruant to the Master A most fond collection and such as ouerthroweth themselues For if this be true that the seruant hath no place in the presence of the Maister then not onely the Prophets and Apostles but all Pastors and Teachers yea the Anabaptists themselues with such as seduce them who glorie to be seruants of Christ must be thrust out of the Church that the seruants departing may leaue the house empty for the Master Again the words of Christ are maliciously wrested against Moses who is expresly honoured by the Lord himselfe to be a most faithful seruant which are spoken against him that is the seruant of sin For thus the words lye in order Verily verily I say vnto you that whosoeuer committeth sin is the Seruant of sinne and the Seruant abideth not in the house for euer c. Therefore wicked seruants such as these frantique heretickes are shall not abide
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
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
people are numbred and ordered exactly and exquisitely Moses proceedeth to the numbring of the Leuiticall Tribe which onely remaineth vnnumbred This is done two waies first simply being considered in themselues without reference and relation to others secondly comparatiuely being compared with the first borne in whose place and roome they succeeded The simple enumeration is two-fold first generall in these words and then particular in those that follow The generall numbring hath two parts the commandement and the execution of it The commandement is amplified by the author of it The Lord spake vnto Moses then by the place in the wildernesse of Sinai there it was giuen for as yet they were not gone from the Mount where the Law was giuen Thirdly by the manner number them by their families after the house of their fathers Lastly the persons to be numbred euery male from a moneth old and vpward The obedience of Moses is in the 16 verse where he is commended by the manner of it he did it according to the word of the Lord in all points as hee was commanded The particular numbring being set downe in the verses that follow we are to reserue to his proper place In this diuision two questions arise vpon the different order obserued in the numbring of this Tribe Questions answered compared with the numbring of the former Tribes which are to be decided For heere Moses is commanded to number all the males from a moneth old and aboue but he did before number the other Tribes from twenty yeares old and aboue Numb 1 3. chap. 1 3. Wherefore first of all the question may be asked why the Leuites are not numbred as the rest are from twenty yeare old but from a moneth old Secondly why they were not numbred as well so soone as they were borne and brought foorth into the world as when they were a moneth old Wherefore we are to enquire why they were numbred so soone and then why no sooner Touching the first to wit why they were Question 1 numbred from one moneth and vpward and not at twenty yeares old and vpward as the rest were it was done for three causes First of all the Leuites were numbred at a moneth old because at that age they were fit to be presented before the Lord and offered vnto him Luke 2. Secondly another cause of taking their number according to these young yeares was to bring the number of this Tribe vnto an equall proportion with the other Tribes for at this God aymed as we shall see afterward whereas if the number had beene taken onely from twenty yeare vpward it should neuer haue beene knowne what number there was of the first borne and so the recompence and satisfaction would haue beene altogether vncertaine and vniust This sheweth both that the Tribe of Leui was in comparison few in number euen the least of all the rest and that by this gracious dealing and mercifull fauour of God the people ought to be inclined more quietly patiently willingly and cheerefully to pay the taxe and tribute that was laid vpon them for the ouerplus among themselues Thirdly they are numbred at that age because it was not necessary they should be fit for the warres whom GOD had exempted from such seruice which was one difference betweene the Leuites and the other Tribes They were numbred at twenty yeares olde because then they were holden and iudged fit to goe out to warre as among vs and in our Common-wealth the State thinkes it fit to haue all warned from sixteene to threescore yeares as able men to beare armes and to serue their Prince and to fight for their country Whereas the Leuites had nothing to do with handling the sword and putting on armour and following the warres they were to attend on holy things and to minister in the Tabernacle they are made word-men not sword men they are fishers of men not fighters with men and albeit they walke in the flesh yet they do not warre after the flesh 2 Cor. 10 3. Touching the second question to witte Question 2 wherefore they were not numbred before the moneth was expired This was done because all the male children by the ceremoniall law were vnpure and vncleane for the space of one moneth Leuiticus 12 verse 4. as also all the maid-children were vncleane threescore and sixe dayes Leuiticus 12 verse 5. At what time the mother brought vnto the Priest a lambe of a yeare olde for a sinne-offering who offered it before the LORD and made an Attonement for her Leuiticus 12 verse 6 7. So then as the male children were vncleane an whole moneth so after that space of time limited and determined they ought to be purified True it is they did belong vnto GOD at all times for vnto such pertained the Kingdome of Heauen from the beginning he had euermore a right vnto them who had saide vnto Abraham I will bee thy GOD and the GOD of thy seede Gen. 17. Notwithstanding they could not be presented vnto him because they were holden as vncleane according to that law that continued for a season for that cause God would haue those onely reckned in this account which were a moneth olde This did put them in minde as also it teacheth vs that we are all by nature sinners and vncleane We are conceiued and borne in sinne and from that which is vncleane who can bring that is cleane Our naturall estate is notably described by the Prophet Ezekiel chap. 16. vnder the similitude of a wretched infant polluted in his blood There is not one that doth good no not one so that euery mouth is stopped and all the world become guilty before God Verse 15. Number the children of Leui after the house of their c. Heere is set downe a commandement directed to Moses and a commendation of Moses who was faithfull in the house of God as a seruant A seruant will do nothing before he know the minde of his master and when he knoweth his will he is ready to accomplish it The house is the Church the master of it is God the Stewards of it are the Teachers who rule in this house at the appointment of God and none of them durst presume to do any thing therein without his direction so it is said in this place of Moses that he followed not his own deuice but did all things as the mouth of God directed him We learne from hence that the word of Doctrine 1 God is able to informe the Church generally 〈◊〉 our actiâ—s must be â—â—rected by â—e word of â—od and euery man particularly in all things pertaining to this life and to direct them both what they are to do and what they are not to do Whatsoeuer falleth out into the parts of mans life must receiue warrant from the will and word of God This doth the Prophet Dauid teach in many places of the Psalmes By them thy seruant is warned â—sal 19 11 â—9 9
but healed not some sorts but all kindes of sicknesses and diseases None of them though neuer so dangerous and desperate were to him incurable Lastly he could not bee staied from preaching sound doctrine and healing vnsound bodies by the vncharitable slanders and wicked reports of the Scribes and Pharisies who ascribing the working of his miracles to the power of Beelzebub the Prince of diuelles spake all manner of euill against him This worthy example and perfect patterne of all righteousnes the cheefe Pastour of the sheep ought we all to imitate that are entred into this calling let it be as a glasse to behold our faces and as a rule or squire to examine al our actions by it that thereby we may stir vp our selues to be diligent in our Ministery Seueral branches of this vse This hath sundry branches pertaining to it issuing out of the same roote First of all all Pastours must be diligent to know the state of their flockes and to take heed to their heards as Prou. 27 23 24. Forasmuch as riches are not for euer and the crowne endureth not to euery generatioÌ„ Such as are absent from them ordinarily cannot possibly know in what state they stand they must of necessity be ignorant of their condition When the master of the family is away the fellow seruants begin to smite one another to eate and drinke with the drunken Mat. 24 49. When Moses was in the Mount absent from the people they fell into idolatry and worshipped a golden calfe Exod. 32. The presence of the Minister ought to be an example of vertue and a stay to them in all well-doing Secondly we must not be discouraged by the vngodly speeches venemous tongues of wicked men thereby growing negligent in our functions Christ himselfe was euilly intreated counted a diuell called a Samaritan esteemed a wine-bibber and branded to be a glutton a friend of Publicans and sinners yet he ceassed not to teach and preach in euery city and village Eliah is charged to be a troubler of the state yet he shrinketh not backe nor spareth to rebuke the idolatries of the Priests of Baal 1 Kings 18 17. Acts 16 20 Paul and Silas are reported to trouble the City as Eliah before was to trouble Israel yet they continue and are not afraid to preach the Gospel of saluation Amos was accused to the King by Amaziah to haue conspired aginst him Amos 7 10. yet he would not giue ouer nor hold his peace This is a common practise of leud and prophane persons to perswade meÌ„ of great countenance and high places that we preach against them and that it is not the word of GOD that reprooueth them but that we single them out and so entitle them to our reprehensions verifying the saying of the Prophet They hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Amos 5 10. But sinne must not be left vnreproued and we must with deafe eares and dumbe tongues and blinde eies passe ouer such slanders as vnworthy to be answered or regarded and let vs endeuouring to carry a cleere conscience goe forward diligently and earnestly in the course of our Ministery remembring the example of Christ our Sauiour whom no cauils nor quarrels of his enemies could restraine from preaching the word to instruct the soule neither from working miracles to do good to the body and considering that he pronounceth all those blessed that are reuiled persecuted and slandered for the truths sake Because after the same manner they dealt with the Prophets that were before vs Mat. 5 11 12. Thirdly we must not be afraid of the faces and frownes of men It is the weaknesse and frailety of many men that they are ready to stand still and start backe at euery high and bigge looke of the wicked and thereby waxe feeble and faint-hearted at the great threatnings of the mighty Hence it is that the Lord saith Ezek. 3 8 9. I haue made thy face strong against their faces and thy forehead strong against their foreheads as an adamant harder then flint haue I made thy forehead feare them not neither be dismaied at their lookes though they be a rebellious house So he willeth Ieremy to speake vnto the people all that he commanded him and that he be not dismaied at their faces 〈◊〉 1 17. lest he be confounded before them Lastly we must wisely apply the word to the capacity and vnderstanding of all To speake generally to all is as it were to houer in the aire and in effect to speake to none The hearts of men are stony and are not easily broken They are as tough wood that must haue many strong blowes to cleaue it This is to diuide the word of truth aright â—im 2 15. to giue euery one his portion of meat in due season Then doth the word become effectuall and is made profitable vnto vs and preached with power and authority when it is brought home to the doores of our hearts and applied vnto our consciences True it is we cannot abide to haue our sores touched and our wounds searched but this is the onely true and right meanes to be cured We must therefore make much of such teaching and of such Teachers and as we tender the saluation of our soules so wee must desire to haue the word thus opened when it is so deliuered and handled let vs submit our selues vnto it with all reuerence and carefulnes It is a spirituall knife to launce vs and to let out our corruptions which are ready to fester within vs and to hinder the worke of it Lastly this serueth for instruction in a necessary Vse 3 duty required of the people toward their Pastours that seeing they haue a great charge ouer them to teach them they ought willingly to giue vnto them recompence of their labour and a liberall maintenance for the worke of the Ministery It is the ordinance not of man but of GOD that they which spend their time their study their gifts their strength their substance and euen themselues in the most profitable and necessary seruice of the Church 1 Cor. 9 14. should be bountifully prouided for and haue no iust cause to complaine of want This will appeare very plainely vnto vs How the Leuites were maintained vnder the law if we consider what alowance was giuen to the Leuites vnder the Law and how the maintenance of the Ministery standeth vnder the Gospel First of all the Scripture teacheth that they had 48 Cities and two thousand cubites of ground from their walles which I may call as it were their glebe lands Numb 35. This was to them a liberall portion and in so small a country a great proportion Secondly they had the tithes of corne Num. 18 21. Leu. 27 30 32 of wine of oyle and of all fruites herbes together with the tithes of the heards and flockes Thirdly Exod. 34 19 20. they had the first
out and told the people the words of the Lord and gathered c. We haue in these words to the end of the Chapter the third point to wit the execution both of that which God had promised in mercy and of that which he had threatened in iudgement Heere then is a double affect one touching the fellow-helpers ioyned in commission with Moses as his assistants They were as it were of his priuie counsell he prepareth them and God furnisheth them and communicateth his Spirit vnto them which is amplified by a double euent the first is common to all the seuenty elders they prophesied whereby God sealed vp vnto them the assurance of their calling and procured them reuerence among the people as we see in Saul 1 Sam. 10.10 and in Salomon 1 King 3.16 28 The second is speciall two of these Elders abode behind in the tents and came not to the Tabernacle shewing themselues by this drawing backe vnwilling and accounted themselues vnable and vnworthy to vndergo the charge as Saul when he was annointed to be king hid himselfe among the stuffe 1 Sam. 10.22 as also Moses and Ieremy did when they were called knowing that none is sufficient for these things Heereupon a yong man who he was or to what end he did it it is vncertaine because it is not expressed made report of their prophesying to Moses at the hearing whereof Ioshua desireth him to forbid them by his authority hee was too much addicted to the person of his master as many hearers are to their teachers as Paul complaineth that some did hold of Apollo and some of Cephas 1 Cor. 1.12 as in our dayes many conceiue too highly of Luther otherwise a very worthy man howbeit Moses tendring the good of all the people more then his owne glory reproueth his corrupt affection Enuiest thou for may sake and sheweth a contrary disposition in himselfe desiring that all the Lords people could prophesie c. The other effect is touching the flesh prouided and supplied which is enlarged by the instrumentall cause a winde went foorth from the Lord by the place from whence they came from the red sea out of Africke in great plenty and abundance by the miserable issue and euent of all While the flesh stucke betweene their teeth they were striken with a great plague and perished in great numbers and lastly by a memoriall of the sinne and of the punishment the name of the place was called Kibroth Hattaauah that is the graues of lust for there they buried the people that lusted In this diuision it is to be noted that Moses going from the presence of God relateth nothing but that which God had spoken vnto him and commanded him to speake vnto theÌ„ and therefore the Ministers are warned thereby to teach nothing but what they haue receiued from the word as it were from the mouth of God Num. 6 22 18. 1 Corin. 11 23. Mat. 28 20. They are his messengers and embassadours emploied by him Mal. 2 7. This condemneth vnwritten verities and traditions maintained in the Church of Rome vnder which they would conuey vnto vs a fardell fraught with their owne inuentions But let the Ministers giue attendance to the reading of the Scriptures and consult with God by them 1 Tim. 4 13 15 16 and let al Gods people shut their eares against humane deuises open their eares and hearts to receiue whatsoeuer God shall teach them in his word 1 Kin. 13 15 16 17. c. There ran a young man and told Moses and said Eldad and Medad do prophesie in the campe Ioshua said My Lord Moses forbid them Ioshua feared lest the credite and reputation of Moses should bee lessened among the people by this communication of his spirit He had a good intent howbeit he was iealous of his master amisse which proceeded from the corrupt fountaine of enuy for which he is reproued Out of which I might generally obserue that it is the duty of masters to reproue their seruants â—octrine 〈◊〉 the duty 〈◊〉 masters to â—â—â—roue their â—â—â—â—ants as Christ doth oftentimes his Disciples Priuate men that haue onely a generall charge are bound to reproue Exod. 22. Leuit. 19 17. much more such as haue the ouersight of the waies of others Againe conniuence concealing of sinne is a kinde of consenting vnto sinne he that hideth and reproueth not his friends faults maketh them his owne As it is in prouision for the family so it is in instruction he that prouideth not for the good of their bodies is guilty of their death if they perish through want of temporall things so he that regardeth not the good of their soules their blood shall be required at his hands if he suffer them to perish through want of instruction This reproueth all such masters as encourage Vse 1 or flatter their seruants in euill or suffer them to do what they list These cast away all care of their seruants as Caine did of his brother saying Am I my brothers keeper so do these say Am I my seruants keeper Gen. 4 9. are they not old enough to looke to themselues to take charge of themselues shall wee make them alwaies as babes children He is iustly accounted a cruell master that would suffer his seruant to drowne himselfe when hee may hinder him and saue him aliue Eli is punished for suffering his sonnes to run on in euill Secondly inferiours must suffer reproofe of their gouernours willingly and patiently and not breake out into choler against them like brute beasts that are vnteachable and vntractable which kicke spurne at the handling of their wounds and sores because they want reason to conceiue what is good for themselues so are these vtterly ignorant what is good for their soules The patient loueth the Physition though his potions be bitter and the Surgeon mortifieth corrupt members fooles doe hate correction saith the wise man Prou. 5 22 17 10. and it is oftentimes the cause of ruine of vnbrideled youth these do in truth hate their own soules which is a fearefull kinde of hatred Lastly let all gouernors superiours haue an eye euer watchfull ouer the waies of such as are vnder them that so they may encourage them in well doing and reproue them for euil doing This was in Elisha toward Gehazi running after Naaman and hunting after bribes 2 Kin. 5 25. Thus also did Salomon hee had an eye ouer Shemei and quickly found out his departure out of Ierusalem and wandering beyond the bounds set vnto him 1 Kings 2 43 44. Let euery one therefore take heed to their charges My Lord Moses Note heere the title which Ioshua giueth to Moses he contenteth not himselfe to call him by his bare name but before it he prefixeth a title of honour This teacheth that inferiours must vse speeches of reuerence subiection toward their superiours Doctrine Inferiours must shew reuerence towaâ—d their superiours as Mal. 1 6. 1 Pet 2 14
destruction are fearfull to all men to take heed that we abuse not the patience of God by liuing in knowne sin and flattering our selues in it lest we be swept away sodainly Manie men are oftentimes praying and desiring God to keepe them from sodain death they would by no meanes dye sodainly yet these men by abusing the patience of God and continuing in sinne do take the direct way and course to bring sodaine death and destruction vppon themselues It is a manifest token of a plaine and ranke hypocrite to craue to be kept from sodaine death and in the meane season to doe nothing but practise and commit sinne with greedinesse Certainly he that thus prayeth doth it for no other end but because he is desirous to liue longer to commit euill He is afraide to come to an account and yet he wold liue longer to make his account greater and more fearefull Would we not therefore be sodainly destroyed Wee must labour to see the plague and flie But whither not from God for he is farre swifter then possibly wee can bee who rideth vpon the winges of the winde and can quickly ouertake vs we must flye to God and seeke to him for pardon betimes and labour earnestly for a reconciliation with him The birds of the aire escape the snares of the fowler by flying but whither and how is it and what do they not by flying downe on the earth for so they are taken but by flying vpward the higher so much the safer So should we flie not downe from God but flie on high flie vp to God and seeke vnto him for him we haue offended and of him we must craue and shall obtaine forgiuenesse Let vs preuent his iudgements by our repentance otherwise we shall perish sodainly And when once we haue obtained his fauour and made peace with him though sodaine death come vpon vs as it did vpon righteous Abel well-meaning Vzzah religious and godlye Iosiah yet happy and blessed shall we be It is wisedome not to put off the day of iudgement neither our particular day of iudgement Amos 6 3. It is the occasion of many euils when a man neuer thinketh vpon the day of his dissolution and dreameth that the day of comming to his answer is not neare Many impenitent persons put off the day of their repentance in hope to haue time enough heereafter whereas repentance is not in our owne power and that which is late is sildome true and his iudgements are sodain yea so sodain that sundry which promised vnto their soules many yeres leisure and liberty to repent haue not had so much warning as to say Lord haue mercy vpon me Wee haue had many examples of this daily and therefore let vs be euermore ready and prepared before hand CHAP. XII MOses in this chapter goeth forward to set downe another murmuring 〈◊〉 and 〈◊〉 murâ— against 〈◊〉 which did nerer touch him then the former Such as are mentioned in the Chapters before infected in a manner the whole people this is more particular and is directed directly against himselfe raysed by his owne sister and brother both elder then himselfe Wherein consider two things First their sinne secondly the processe of God against them for their sinne Touching the first obserue that though both of them sinned yet Miriam his sister hath the chiefe hand in the sinne who drew Aaron by perswasion into a practise and participation of it as the people had done before when they mooued him to make the golden Calfe Exod. 32 1 2. they were the authors of that idolatry Aaron was drawne to consent vnto it Miriam 〈◊〉 chief â—er That shee was the first in this trespasse may appeare first because the verbe in the originall is of the Feminine gender and ioyned in construction with Miriam which serueth also to strengthen the reason Secondly she is named in the first place not preferred for honors sake for there is no honour in committing of euil but because she had the principall hand in it Thirdly because the punishment fell onely vpon her and not vpon Aaron who was euen constrained by her importunity as it were against his will to ioyne with her â—â—casions 〈◊〉 marâ—e The occasions which both of them take to exalt and magnifie themselues and to call the authority of Moses in question are double his marriage and his calling The marriage of Moses was with the woman that was a Cushite which seemeth to be no other then Zipporah the Midianite For first we reade not of her death who was brought to him by her Father immediately before the giuing of the Law Exod. â—8 5. Again it is not to be thoght that hee would marry two wiues especially being now 80. yeeres olde vnfit for any new marriage and it being contrary to the first institution Thirdly we reade of no other sons that he had but Gershom and Eliezer Exod. 2 2 22 and 4 20. 18 3. 1 Chron. 23 14 15. both which he had by Zipporah the daughter of Iethro Who this woman was that Moses maried so that woman is like to be no other then this Zipporah whom he maried when he fled out of Egypt and soiourned in Midian For the Midianites are called Cushites not that they came of Cush the eldest son of Ham Gen. 10 6. but because they possessed part of the land of Cush And it may wel be that some strife and contention arose first of all between Zipporah and Miriam a common thing vnto that sexe as fell out betweene Sarah Agar betweene Rahel and Leah and between Hannah and Peninnah and haply it might bee for place and precedency Miriam bearing her selfe bold that she was a Prophetesse and of the seede of Abraham but Zipporah a forreiner and a stranger from Israel And on the other Zipporah alledging and pretending for her selfe that shee was the wife of Moses the cheefe Gouernor of the people and therefore as the cheefe roome was due to him before other men so to her before other women The other occasion was the office and calling of Moses they enuied his dignity and authority For Genesis 13 8. as in of Abrahams house the strife arose among the herdmen of his cattel and of Lots the flame whereof burned so fast that it caught holde vpon the masters themselues and had quite consumed them had it not bene wisely timely preuented so this quarrel as a spark of fire arising among the women for the vppermost roome and cheefest seate couered for a season vnder the ashes at length brake out into a flame and caught hold of Moses against whom Miriam and Aaron stroue As if they fhould say Thou art not so great a Prophet as thou wouldest be accounted haue not the seuenty Elders the Spirit of God and the gift of prophesie as well as thou and haue not we that gift also This is amplified by a double effect one in God he heard it the other in Moses he held his
others from wrath wee might haue some couer for our sinnes but all this can doe vs no good we lie open to Gods punishments This serueth to reproue many carnall and Vse 1 formall Christians that oftentimes encourage themselues in euill and strengthen themselues by the example of others and especially by the fall of such as they finde recorded in holie Scriptures They alledge for themselues that Noah fell into drunkennesse Dauid into adultery Lot into incest Peter denied his master Thomas one of the twelue doubted thorough infidelity and such like These examples are written not to the end we should follow them and doe the like Why the fals of the faithful are recorded in Scripture but that others should bee warned by their fals not to do the like and be stirred vp by repentance after their example Nay these are the rather to be reproued who seeme to builde vpon such examples because they finde that these men were plagued punished for the euilles which they committed The Scripture doth not set down their offence and then hide their punishment but ioyneth the one with the other as if this were written before our eyes Do not the like Seeing therefore others before vs haue beene visited with great iudgements for the same sins feare least the same befall to vs also that befell to them If we will follow multitudes to euill because such sinnes are in fashion and in common practise if we will do as the most doe let vs take heede there is no comfort in such companie neither shall it ease any one to goe to hell in a throng Let vs not regard the number or authority or learning of euill men but rather follow the truth in matter of faith and profession for otherwise we shall quickly be remoued from it Acts. 28 22. The truth was euerie where spoken against It hath beene the portion of the truth in all ages Esay 55 1. Who hath beleeued our report None of the Princes or Gouernors beleeued in Christ Iohn 7 48 49. but a few of the people whom they pronounced and accounted to be cursed Vse 2 Secondly from hence we ground a reproofe for children and seruants following their Parents and masters and thinking it a sufficient discharge to themselues because they doe as they see them do before them Wo vnto those that giue them euill example and lay a stumbling blocke before them Such parents are greatest enemies to their owne seruants Parents many times are the greatest enemies to their own children We must follow our heauenly Father before earthly fathers our Master in heauen before our masters on the earth Wee must follow them when they command vnder God not when they command aboue him or against him We must follow our teachers so long as they sit in the chaire of Moses and teach vs out of the Law and the Prophets Matth. 23 2 3. When the mother of Christ saide vnto him by way of taxing him for not following them he answered Luke 2 49. Wist ye not that I must bee about my Fathers businesse The Disciples of Christ replied vnto the Councell charging them to preach no more in the name of Christ Whether it be right in the sight of God to hearken vnto you more then vnto God iudge you Act. 4 19. And Paul willeth the Corinthians to be followers of him as far forth as he was of Christ 1 Cor. 11 1. Wee must giue an account to God whose steps we follow and therefore wee ought to say Wee ought to obey God rather then men Actes chap. 5 ver 29. Vse 3 Thirdly wee may gather from hence a reproofe of sottish and ignorant Recusants standing and grounding onely vpon their Forefathers such as can giue no other reason of their religion but that they were borne and bred in it Psal 78 8. They should not bee like their Fathers a stubborne and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God And indeede what doe these poore seduced soules say for themselues which the Turkes and Infidels may not obiect and alledge as well as they For haue not they sucked in their superstition and impiety together with their mothers milke and continued from father to sonne for manie hundred yeeres It is an horrible abhomination wherein they haue bene nuzled can it be a good argument therefore from their birth and nurture to conclude their continuance in that damnable religion If they thinke this to be a grosse comparison wrongly applyed vnto them because they hate that superstition and professe the Christian religion I would know of them whether they thinke vs to be right or not The most learned and best approoued amongst them deny vs to bee any church at all because we liue not vnder the gouernment of the byshop of Rome yet this is the Religion that we were borne and bred in wee haue had it from our Fathers we haue seene the practise of no other If then they will not allow vs to reason in that manner and to make the example of our Fathers a president to our selues how is it that they take liberty to builde their faith vpon others and to follow the footsteps of their forefathers But as our religion thogh we be ready to defend it to bee good because it is builded vpon the foundation of the Prophets Apostles yet it is not therefore good because we haue receiued it by tradition from men but because wee haue learned it from the word of God so if they haue no more to say for the truth of their religion and the iustification of their faith then that they were born and brought vp in it they build their faith and religion vpon the sand which cannot continue when the raine falleth and the winde bloweth vpon it Fourthly this should perswade euery one of vs how to carry our selues namely that we Vse 4 should not take any approbation or liking of the euill of other neither ought we to imitate any in sinne how holy soeuer they seeme to be neither giue consent to them by our practise forasmuch as Gods hand hath ouertaken them at one time or other If a man surfet on that meat which he hath seene another before him to surfet no man will pitty him or if he see another drinke a cup of poyson and therevpon to fall downe dead before him if he notwithstanding will aduenture to drinke of the same cup he must needs be without all excuse and perish iustly so is all euill as a cup of poyson he that taketh and toucheth it shall speed no better then we know thousands haue done before vs who haue bought their pleasures of sinne at too deare a rate If men cry out vnto vs as the children of the Prophets did There is death in the pot 2 Kings 4 40. what do we but bring death and damnation vpon our owne soules and as it were willingly lay hands vpon our selues if we
which in the end will faile them For albeit they be neuer so loose in their liues and prophane in their conuersations yet they trust by vertue of their good prayers and other good deedes to pacifie Gods wrath to escape his iudgements to make amends for their sinnes and to come to heauen by the string of their workes Of this sort are infinite numbers who as they satisfie themselues so they think to satisfie God with externall wordes and workes These are in deed holy in themselues if they were religiously performed but as they proceed from them they are hypocriticall and accursed These are such as shall say We haue eate and drunke in thy presence and thou hast taught in our streets but he shall say I tell you I know you not whence ye are depart from me all ye workers of iniquity Luke 13.26 27. And to all such the Prophet saith put away the euill of your workes Esa 1.16 Our plausible shewes be they neuer so great can doe vs no good God seeth the falsehood of our hearts and hateth the same as on the other side he commendeth and rewardeth the meanest seruice that the faithfull yeeld being offered in the vprightnesse of their mindes Vse 3 Lastly we must learne to come to God in an holy and right maner with a true faith a sincere affection and a purpose to performe obedience or else all is in vaine Hence it is that Christ saith Take heede not onely what you heare Mar. 4.24 but also how ye heare Luk. 8.18 If we looke as well to the manner as to the matter of our seruice we shall bee accepted and be well assured of happy and good successe Verse 16 18 19. Moses said vnto Korah Be thou and all thy company before the Lord c. In the words before hee protested his owne innocency that hee had giuen them no iust cause of this insurrection he had not taken an asse from them nor any way hurt them wherin he speaketh modestly of himselfe for hee had done them all good and preferred their safety before his owne life To teach vs Magistratâ— should be right in the gouernmeâ— that Magistrates should be vpright in their gouernment and seeke the good of those ouer whom they are set Such was the sincerity of Moses in this behalfe that he appealeth vnto God for the truth of it The like we see in Samuel 1 Sam. 12.3 he made protestation in the sight of the Lord and before his Annointed that he had not laid his hand vpon any mans goods so much as a shooe and no man could accuse him and in Paul Act. 20.18.33 34. So Exod. 18.21 They must be men fearing God and hating coueteousnesse which is the roote of all euill 1. Tim. 6 and no better then idolatry Ephe. 5. Gehazi coueted and obtained both money and rayment of Naaman but he procured from God the plague of leaprosie as the wages of his iniquitie 2 King 5. Achan dreamed of a golden day when he stole away the wedge of golde but he was stoned with stones for his labour Iosh 7. Iudas receiued thirtie peeces of siluer for betraying his master but it was not long before he brought them backe and hanged himselfe But to proceed consider the care Moses hath of the good of these men hee laboureth againe and againe to reforme them Hitherto hee saw no good of his labours yet he will not giue ouer vntill God command him to separate the people from them as desperate persons that could not bee recouered The Ministers Doctrine The Miâ—â— must not 〈◊〉 ouer thâ—â— they see 〈◊〉 fruit of thâ— labours though they see little or no fruite of their labours yet must continue in teaching and though they gaine vnto God few or none at all they must not giue ouer but bee constant in the worke of the Lord. The reasons follow First because wee Reason 1 know not when God may be pleased to blesse our labours and heare our prayers and saue the soules of those that are rebellious against him 2 Tim. 2.25 26. the man of God must be gentle vnto all in meekenesse instructing those that oppose themselues c. The husbandman knoweth not what profit he shall receiue of his labours when hee hath tilled his ground and though hee reape little profite the first yeere he will not giue ouer but still he hopeth for better increase so should it bee with the Ministers of God though we see little hope of gaining at the first yet we should be constant we know not how soone it may please him to blesse our labours to turne their hearts and to adde them vnto the Church Secondly we haue the example of God he Reason 2 is patient and beareth long with the vessels of wrath as Christ saith to Ierusalem hee would haue gathered them together but they would not Matth. 23.37 Thirdly albeit we gaine none and when we hearken we can heare no man repent of his wickednesse saying What haue I done Ierem. 8.8 yet we doe not altogether lose our labour and in this it is better with vs then the earthly husbandman if hee haue no encrease he loseth all his cost and labour It is not so with vs for we shall haue no lesse recompence if we be found faithfull in dispensing the word and Sacraments then if we had gained many thousand soules to God 2 Cor. 2.15 We are the sweet sauour of God to euery man we shall haue our reward with God The seruants â— 22.3 which our Sauiour sent out to inuite the ghests mooued none to come to the feast yet were they neuer a whit lesse welcome when they returned to the master of the feast he was indeed wroth with the ghests that were bidden not with the seruants that did bid them because they had done their deuoire So God will not be offended with his Ministers when they haue done their endeauour although they gaine none to him and therefore they haue reason to be faithfull and constant in their places Vse 1 This reprooueth many Ministers such as can be content to labour in their youth and in time of their strength and so long as they finde good entertainment among men but when once they grow old and are come to their gray haires and when they finde not so good entertainement as before they did or as they looked for they grow idle and negligent in their callings and as much as lyeth in them they betray and deliuer the people into the hands of their spirituall enemies But these men are willing in age to receiue the wages as well as in youth and whether their doctrine bee receiued or not they are ready to receiue their tithes There is no reason that while our hands are open our mouthes should be shut When we are no longer able to labour through weakenesse of body and the infirmities of age we ought to bee maintained of the Church euen for labours bestowed and strength spent in our youth A
doe He promised to Abraham to giue him a childe but he gaue vnto him many children for hee had not only Isaac the sonne of promise by Sarah but he had Ismael by Agar Gen. 25 1 2 3 Gen. 16 15 16. and many other by Keturah God therefore is not onely good but much better then his word Reason 1 And no marueile for he is of infinite power and can do much more then he will Mat. 3 9. and 26 53. Secondly he promiseth afore-hand more then we can looke for to make vs ready and willing to obey him as he did to Salomon 1 Kin. 3 12 13. to the end that no man should thinke it tedious troublesome to come vnto him The vses remaine Vse 1 Acknowledge from hence the infinite goodnesse mercy and power of God His louing kindnesse is incomprehensible Hence it is that the Apostle praieth for the Ephesians earnestly with his knees bowed vnto the Father that Christ may dwell in their hearts by faith that they being rooted and grounded in loue may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ which passeth knowledge that they might bee filled with the fulnesse of God Eph. 3 18 19 Thus then wee must learne to magnifie the exceeding loue of God toward vs of which we haue daily experience Vse 2 Secondly from hence we may conclude that much more he will giue vnto vs whatsoeuer he hath promised Hee cannot deceiue nor faile nor alter that which is gone out of his mouth it is God that cannot lie which hath promised Titus 1 2. He is faithfull he cannot deny himselfe 2 Tim. 2 13. As he is not deceiued so he cannot deceiue man is subiect euen the best men both to deceiue and to be deceiued Doubt not therefore of his word that is better then his word Vse 3 Thirdly we haue comfort to goe vnto him in al our necessities and great encouragement to pray vnto him in time of danger He is able to giue vs more aboundantly aboue all that which we aske or thinke Eph. 3 20. We see how men in their suite to their betters commonly aske more then they looke for they cannot looke for more then they aske thinking by that means of asking largely to obtaine somewhat answerable to their expectation But God giueth more then we aske we do not aske more then he giueth as all the Saints of God haue found to their endlesse comfort Psal 105 20 21. Gen. 39 19 20. and 40 14. and 41 14 41 42. Ester 7 10. compared with chap. 9 10. Lu. 15 22. Math. 15 22. Vse 4 Fourthly see the difference between God and man Men for the most part are liberall in promising but sparing in performing It is not so with God indeed he promiseth much but he performeth more hee is a liberall pay-master he dealeth bountifully with his seruants When Iacob was sent away to Padan Aram to his mothers father Gen. 2â— â— God promâ—sed he would be with him that he would â—â—epe him in all places whither he went that hee would bring him againe to his fathers house that he would not leaue him vntil he had done that which he had spoken vnto him of and Iacob himselfe craued no more of God but this that he would keepe him in his way that hee went and giue vnto him bread to eate and raiment to put on Gen. 28 15 20. But God performed a great deale more vnto him for Iacob receiued more acknowledgeth more ch 32 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this IordaÌ„ now I am become two bandes Lastly it is our duty to be cheerefull in the Vse 5 duties of our callings the Magistrate the Minister the master the seruant euery one as his place requireth in ruling in teaching in instructing in obeying seeing God will reward so plentifully Let no hinderances or pulbacks discourage vs whatsoeuer we meete withall let vs passe them ouer not regard them Let vs go constantly forward as Moses did there were many hookes baited and laid before him to catch him many snares set before his eyes to entangle him but hee escaped as a bird out of the net of the fowlers Heb. 11 26 because hee had respect to the recompence of the reward God rewardeth abundantly aboue our deserts desires Our deserts indeed are little nay none at all but our desires are great and yet the bountifulnes of God exceedeth our desires though they be often enlarged very far and wide If this will not giue encouragement nothing will Behold the rod of Aaron for the tribe of Leui was budded yeelded almonds Out of these words another point is to bee considered I meane from the flourishing of this rod Doctrinâ— that is God is ablâ— giue life to things thaâ— are quite dâ— that God is able to quicken giue life to things that are dead withered though they haue no sap no moysture no iuyce in them yet God is able to put a vegetable force into them This we see in Abraham Sarah they were in respect of generation as good as dead for Sarah was aged and barren and past bearing of children for it ceased to be with her after the manner of women Gen. 18 11. and Abraham himselfe was an hundred yeare old Gen. 17 17. yet he was made a father of many Nations euen before him whoÌ„ he beleeued who quickneth the dead and calleth those things which bee not as though they were Rom. 4 17. This we see euidently in the first creation when out of the earth dead in it selfe he produced liuing creatures and made it bring forth grasse and hearb yeelding seed and the fruite tree yeelding fruite after his kinde Gen. 1 11 and 2 7. So when God had formed man of the dust of the ground he breathed into his nostrils the breath of life man became a liuing soule Againe it appeareth how God in all ages raised some out of the graue and from the number of the dead the dead man that was cast into the sepulcher of Elisha so soone as he touched his bones â—ng 13.21 reuiued and stood vp on his feet This we see among the miracles of Christ When a yong man was carried dead out of the gates of the City the onely sonne of his mother he came and touched the Beere and raised him to life 〈◊〉 7.11 12 â—th 9.25 So he raised the daughter of Iairus for he tooke her by the hand and she arose The like we might say of Lazarus that had beene buried and had layen foure dayes in the graue for when he cryed with a loude voice Lazarus come forth 〈◊〉 11.43.44 hee that was dead came foorth bound hand and foot with graue clothes So did Peter to Tabitha a woman
mocke to our enemy 4 After they departed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was sore greeued because of the way 5 For the people spake against God and against Moses saying Wherefore haue ye brought vs out of Egypt to die in this wildernesse for heere is neither bread nor water c. 6 Wherefore the Lord sent fiery serpents c. 7 Then the people came to Moses and saide We haue sinned c. 8 And the Lord said vnto Moses Make thee a fiery serpent c. 9 So Moses made a serpent of Brasse c. Hitherto of the first part of the Chapter containing the encounter betweene the Canaanites and the Israelites now we come to the second part handling the eight and last murmuring of the people through wearinesse of their way and compasse they were compelled to fetch through the vnmercifulnesse of the Edomites wherby they offended God againe In this history we are to consider sundry circumstances setting downe their sinne who fal againe into their former faults and offences As the dog returneth to his vomite 2 Pet. 2.22 and the Sow vnto the wallowing in the myre First the place and occasion hereof is described Secondly the manner of their sinne Thirdly the matter and substance thereof wherein it consisteth is set downe Fourthly the punishment and iudgement of God inflicted vpon them for their sinne Lastly the euents and effects following the punishment First touching the circumstances of the place and occasion of the sinne obserue that the Israelites departing from Hor and crossed in their purpose weree constrained to trauell all along the coasts of Edom and to passe ouer a most perilous and dangerous desert as it is set forth Deut. 8.15 Where the hearts of the people failed and fainted where the fiery serpents stung and destroyed them and where thirst pined them away It was no small greefe and vexation vnto them hauing onely a short cut into Canaan by crossing ouer the countrey of the Edomites to wander vp and downe to trauerse the ragged rockes the high mountaines and the vaste wildernesse and thereupon they brake out through impatiency of spirit to murmure against Moses They thinke themselues in the high pride of their hauty hearts able to match and to meete with the king of Edom in the field to giue him battell and to worke their owne peace and passage by dint of the sword as they had ouerthrowne Harad a king of the Canaanites and destroyed his cities and therefore needed not to stand at the mercy and courtisie of others nor fetch such compasses as Moses made them to doe in the wildernesse Secondly the manner of their murmuring is remembred verse 5. where the hand of God being heauy vpon them in that great and terrible wildernesse they do not cry to him they doe not call to mind that blessed experience of his helping hand which they had found euer ready to succour and sustaine them Exo. 14.13 14 they consider not the reuenge and punishment that God from time to time had taken of their murmurings but they flye vpon him as a mad dog in the face of his master that feedeth and fostereth him that breedeth and bringeth him vp they reuile and raile vpon his seruant Moses Such is the slippery place of gouernement such is the nature of the multitude and such is the lot of Gods Ministers Thirdly the summe and substance of their mutiny and murmuring is two-fold First a very vehement expostulation with Moses for bringing them out of Egypt wherein they disgorge their malice with full or rather foule mouthes Exod. 14.11 As if he had aduisedly and purposely brought them into the wildernesse to destroy them Secondly obserue the reasons of that expostulation which are two first because at this present no bread no water no foode appeared vnto them who measured the strength of God by the length of their bellies now they account themselues ready to bee famished Which kind of death proceeding from hunger and famine of all other kinds that can be thought vpon is most wretched and miserable it hath driuen men and women to this exigent to eate their owne flesh Deu. 28.53 2 king 6.29 and the flesh of their children Secondly because they were weary of Manna which they call a light a sight or vile meate such as no reckoning or account was to be made thereof Wherein they slander God bring vp an euill name and report of his miraculous work and complaine of their necessity where no want was and of hunger where no hunger was and so their vnbridled tongues testifie their vnthankefull hearts saying That they were weary of their liues for this light meat which God notwithstanding had sent them from heauen Psal 78.25 and fed them with Angels foode in great aboundance verifying the saying of the Wiseman Prou 19.3 The foolishnesse of man perverteth his way and his heart fretteth against the Lord. The fourth point followeth namely the punishment which God inflicted without any communication had with Moses or denouncing of it before it fell as God had done before when he hid not from Moses what he was determined to doe before he hid it but presently punished them to shew the greeuousnesse of their sinne and the greatnesse of his wrath conceiued against them The punishment was Psal 140.3 That whereas they had sharpned their tongues like Serpents so as the poison of adders and astes was vnder their lippes he sent among them a kind of Scorpions and Serpents which with their biting infused their venome and poison which immediately being shed dispersed it selfe into all their body whereby they were inflamed with such extraordinary heate that they endured great drought and suffered a great thirst whereof they complained before They thought they complained of thirst iustly but now they feele it indeed to the full so that such are were stung with this venemous byting dyed the death The last circumstances to bee considered are the effects following For first the people in this great extremity and anguish of spirit come in haste to Moses against whom before they maliciously murmured to whom they confesse their offence â—n 5.16 that now began to lie sore vpon their conciences and desire earnestly his prayers that they might bee preserued and deliuered from the venemous bytings of those stinging serpents which Moses doth willingly faithfully performe being mindfull of his owne duty and vnmindfull of their wrongs Secondly the Lord hauing brought the people to a sight of their sinnes by a feeling of his iudgments that they humble themselues before him confesse their offences and call for mercy he heareth the prayer of Moses For the prayer of a faithfull man preuaileth much if it be feruent 〈◊〉 5.15 is reconciled vnto them and witnesseth the same by giuing them a true token and shewing the meanes and remedy of their present malady commanding a
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
his reconciliation and attonement For so long as we liue in sinne we lye vnder the curse and wrath of God no grace can shine vpon vs no mercy can ouertake vs no blessing can fall vpon vs. But when sinne is punished the curse is remoued and the fauour of God doth compasse vs about as with a shield Now let vs come to the Vses that we may Vse 1 haue the profit and comfort of this Doctrine First wee learne that such as continue in any knowne sinne vnrepented of cannot look for peace from God So long as sinne reigneth in any place the wrath of God hangeth ouer it and will vndoubtedly fall vpon it There is no peace saith the Lord vnto the wicked Esay 48 22. God doth come into the field as an open enemy to wage warre and enter into a combate against all impenitent sinners This the Prophet speaketh Psal 7 11 12. God iudgeth the righteous and him that contemneth God euery day except he turne he hath whet his sword he hath bent his bow and made it ready He abhorreth all the vngodly and therefore he will fight against thē as a man of war he will raine downe snares fire and brimstone and stormy tempests vpon them hee will destroy them in his wrath and fierce displeasure It is a fearefull thing to bee a rebell and traitor against a Prince and to stand out in armes against his Soueraigne in the field with weapons it is high treason the losse of life the forfeyture of lands and goods the staining of our blood the vndoing of our posterity So to stand out in any sinne is high treason and rebellion against the most High The continuance in any sinne is rebellion and they that are the committers of it are rebels against God This made the Prophet to say Destroy them O God let them fall from their counsels cast them out for the multitude of their iniquities because they haue rebelled against thee Ps 5 10. To this purpose Samuel calleth the disobedience of Saul rebellion 1 Sam. 15 23. Euery man knoweth the danger of rebellion against the Prince it is more against God When we heare of forreigne warres we feare and tremble wee are much moued and perplexed and shall wee not much more be afraid when the Lord the King of Kings wageth battell against vs Whē God by the Ministery of his word doth reproue sinne among vs our ignorance our loosenes lewdnesse our negligence security he doth stand out against vs as with his sword ready drawne in his hand to reclaime vs or to destroy vs. We were better to haue the whole world set against vs then God to be our enemy What a monstrous madnes is it for a mortall man to stand at defiance with him who is the Lord of hostes Doe we faith the Apostle prouoke the Lord to anger Are we stronger then he 1 Corinth chap. 10 verse 22. How many are there which are so witlesse and bewitched that they thinke themselues strong enough to encounter with God like the Gyants that would plucke God out of heauen But let them take heed lest setting themselues against him they thrust thēselues downe into hell to their eternall confusion Secondly it teacheth a notable and necessary Vse 2 duty to all Magistrates to be zealous for the Lords cause to roote out euill dooers to maintaine the glory of God and to shew thēselues enemies vnto all iniquity Do they desire to haue their people liue in peace tranquility and to bring a blessing to those that liue vnder their gouernment Do they desire to haue the curse of God remoued farre from them The onely way is for them to punish sinne wherby they bring quietnesse and safety and moue the Lord to dwell among them with the graces of his Spirit The Lord threatened Ahab because he had let go out of his hands a man whom he had appointed to dye his life should go for his life and his people for his people 1 Kings chapter 20 verse 42. When Saul had spared Agag contrary to the expresse commandement of God who charged him to smite Amalek and to destroy all that appertained vnto them haue no compassion on them but to slay both man and woman both infant and suckling both Oxe and Sheepe both Camell and Asse the Kingdome was rent from him was giuen to his neighbour that was better then he 1 Sam. chapter 15 verse 26. When the Leuite had his wife abused vnto death and villanously defiled at Gibeah which is in Beniamin because those wicked men were not put to death that euill might be put away from Israel it turned almost vnto the vtter destruction of that Tribe Iudg. chapter 20 verses 13 35 and there fell of them in one day fiue and twenty thousand an hundred men all they that could handle the sword So the Magistrates must regard to punish sinne if they regard the honour of God the profit of their people or the good of themselues We see what an head sinne groweth vnto and gathereth strength in all places It beareth the cheefest sway preheminence euery where He that checketh and controlleth it laboureth in vaine and maketh himselfe a prey True it is the Ministers of Gods word haue the sword of the Spirit put into their hands Heb. 4 12. to cut in sunder the cordes of sinne It is a fire that burneth and consumeth the straw and stubble before it It is an hammer that breaketh in peeces the hard stones Ier. 23 29. and it hath the power of God adioyned with it Notwithstanding vnlesse the Ministery of the word be assisted and strengthened by the force of the Magistrate it is little regarded esteemed of the greatest number It is good indeed to haue some instruction but it auayleth little without correction If a master should cry neuer so often vnto his scholler learne learne and disswade him from his idlenesse and lewdnesse neuer so earnestly yet if he know his master hath no authority or power to correct and chasten him he will smally respect the vehemency of his words but esteeme them as a blast of winde that passeth away So is it with the people when the Magistrate and Minister go not together when the word and the sword doe not accompany one another For these two being the high holy ordinances of God do giue strength assistance one to another The Magistrate would bee much more troubled if the word which is liuely mighty in operation were not taught to keepe men in obedience and they might sit as it is saide of Moses Exod. 18 14 to heare causes from morning to euening and weary themselues with the toyle and trouble of their Office without comfort to themselues or profit to others And on the other side the Ministers might lift vp their voyce as a Trumpet and cry aloud vntill they be hoarce vnlesse they be backed and encouraged by the godly Magistracy So long as Moses and Aaron as
two brethren walke amongst the people of God I meane the Magistrate to rule and correct the Minister to teach and reproue sinne wil be suppressed and godlinesse will in some measure bee promoted and aduanced Heere then is a notable direction for all Magistrates fathers masters housholders and gouernors whatsoeuer to set themselues against euill doers seeing therby they shall finde the Lord fauourable vnto them Among all encouragements which Rulers who are as the gods of the earth haue giuen vnto them to beare the burden of the worke and the heate of the day Psal 82 6. none is more comfortable then this that by rooting out of the wicked and punishing the vngodly according to their vngodlinesse they bring a blessing vpon their owne heads a blessing vpon the places where they dwell and a blessing to their families in which they liue as wee see in Phinehas in this place of whom the Lord saith While hee was zealous for my sake among them he turned away mine anger therefore I haue not consumed the children of Israel in my iealousie and I will giue vnto him my couenant of peace and he shall haue it and his seed after him Who is it that doth not desire to finde the fauour of God in this life to leaue a blessing behind him But if God haue made vs Magistrates in the Common-wealth or Gouernors in the priuate family we cannot looke for any blessing at his hands to follow vs and ouertake vs so long as sinne is vnpunished and the sinner is not recompenced in the earth It is not enough for vs to be godly men except we labour also to be godly Magistrates We heard before that the boast of God could not prosper and preuaile so long as Achan was not found out but when he was stoned the blessing of God came vpon theÌ„ The Marriners in the ship could not be safe so long as Ionah was in it Ionas 1 15 but so soone as he was cast into the sea the sea ceased froÌ„ his raging Mark this yee Rulers of the earth and learne from hence yee Gouernors of hoâ—ses a profitable lesson so long as yee are zealous for the aduancement of Gods glory and for the rooting out of iniquity ye shall be blessed in your persons blessed in your children blessed in your families and blessed in your places and habitations Set your selues therfore with courage against sinne and God shall be with you He will prosper the works of your hands nothing shall be able to preuaile against you as the Prophet faith 2 Chron. 15 2. The Lord is with you while ye be with him and if ye seek him he will be found of you but if ye forsake him hee will forsake you Let euery one so farre as his calling stretcheth deale faithfully with God and shew their zeale in resisting sinne as it is sinne in whomsoeuer they finde it without respect of persons not fostering it in some because they are their friends nor winking at it in others because they are their children their seruants their kindred or acquaintance nor hating it in a third sort because they are their enemies but punishing it and striking at the roote of it without difference and partiality For many are enemies to some sinnes because they are enemies to the sinner and so hate the euill for no other cause but because they cannot abide the person But we should in punishing sinne ayme at the good and at the reformation of those that commit it we should loue the person and abhorre the euill like the Physitian that liketh his patient but hateth the disease But to examine our selues a little How far are we in these dayes from the sound practise of this point Haue wee a true zeale to punish offenders or are we careful to finde them out that euill may be taken away from vs Alasse who seeth not plainly except such as are wilfully blinde how cold and carelesse we are in setting our selues against sinne and opposing our selues against euill doers Doe not wicked men in al places lift vp their crests on high and walke with outstretched neckes without controllement that no man dare say vnto them Why do ye thus Nay are we not come to this passe that if one in a Parish settle himselfe to do good and offer to put too his helping hand to weede out malefactors will not twenty step foorth to speake for them to crosse such as shall go about to punish theÌ„ If any good cause be to bee promoted how backward are wee to further it How nice how squemish are we and pinch curtesie who shall goe before as if we were ashamed of it But if whoremongers drunkards harlots that are as the off-scouring of the world and the scumme of the earth bee brought before Magistrates to be rewarded according to theyr deseruings they cannot want many of theyr neighbours to countenance them to go with them and to speake for them What persons euer were there so lewd and licentious that haue not found diuers to entreate in their fauour Yea so desperate are our times seasons growne that if the diuell himselfe were incarnate and dwelled visibly among vs it seemeth likely that hee should finde some friends some spokesmen and mediatours for him But know this for a surety and carry it home with you vnto your houses and thinke of it vpon your beds that so long as you thus backe and vphold bad fellowes loose in life lewd in example you shall neuer want store of them We must not thinke euer to breake the heart of sinne except wee ioyne hand in hand one with another and all draw one way to suppresse it If a theefe were to be câ—rried to prison and one drew him one way another haled him another way he were neuer like to haue fetters cast vpon him In like manner so long as we are sundred and diuided one from another sinne encreaseth and getteth an head And we cannot assure our selues to obtaine any blessing of God so long as we nourish such serpents in our bosomes and doe not pull out the stings of them And as this ought to be a great encouragement to all in authority ouer others to consider the blessings of GOD that they bring to themselues and to their seuerall iurisdictions by breaking the necke of vngodlinesse so on the other side it ought to terrifie all negligent and carelesse Gouernors that are not ready resolute betimes to destroy all the wicked of the Land Psalm 101 8 and to cut off all the workers of iniquity froÌ„ the City of the Lord. Such bring a curse vpon themselues a curse vpon their substance a curse vpon their children a curse vpon their seruants a curse vpon their families a curse vpon their houses and habitations This should work a feare in their hearts and bring terrour and astonishment vpon their consciences seeing God will take away the sinner in his wrath but will require the sinne at the