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
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
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
alledged to this purpose but these are more then sufficient to shew that whensoeuer God hath a mouth to open and a tongue to speake and a voice to vtter vnto vs wee should prepare and make readie an eare to heare and an hearr to obey whatsoeuer is enioyned vnto vs and required of vs. The Reasons are many to enforce vs to Reason 1 yeelde heereunto For first of all GOD hath all authoritie in his owne power hee is our Creator and wee are his creatures he is our Sheepeheard and we the Sheepe of his pasture he is our Father wee his Children hee is our Maister wee his Seruants hee is our King we his Subiects he is as the Potter we as the clay Is not the creature bound to obey the Creator Is not the child to shew al duty to his father Is not the seruant to stoope downe to his Maister And doth not the subiect owe honour and homage to his Prince The Scripture sheweth and nature teacheth that they do This is it which the Prophet Malachi declareth chap. 1. ver 6. A sonne honoureth his Father and a seruant his Master if then I be a Father where is mine honour And if I be a Master where is my feare saith the Lorde of hostes c. These titles of honour giuen to God and these titles of subiection ascribed to our selues do serue as so many bands Obligatorie to perswade vs and draw vs to obedience Reason 2 Secondly obedience is so valued and set at such an high price that it is better woorth then all sacrifices that can be offered and on the other side the Lorde abhorreth and detesteth disobedience and rebellion against him as the sinne of witchcraft True it is God allowed and commanded sacrifices he greatly abhorreth sorcery yet he preferreth obedience before the one and hateth disobedience as the other This Samuel teacheth Saul when he reproueth him to his face 1 Sa. 15 22 23 Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voice of the Lord is obeyed Behold to obey is better then sacrifice to hearken is better then the fat of Rams for rebellion is as the sin of witchcraft and transgression is wickednes and idolatry because thou hast cast away the word of the Lord therefore he hath cast away thee from being King This reason is thus framed If obedience bee better then sacrifice then it is due to God and with all care to be performed to him But it is better then sacrifice therefore it is due to God Againe if GOD hate nothing more then the disobedience of his commandements then is disobedience to be auoided But he hateth nothing more inasmuch as hee esteemeth it no better then witchcraft or idolatry therefore it is to be auoided Reason 3 Thirdly such as are disobedient are sure to be punished Obedience hath a promise of blessing annexed vnto it and a recompence of reward depending vpon it as appeareth Exod 19.5 6. Deut. 28 1 2 3 4 c. Exod. 2.14 If ye will heare my voice indeed and keepe my couenant then ye shal be my ch efe treasure aboue all people thogh all the earth be mine On the other side God abhorreth disobedience to his will and commandements as a Prince hateth rebellion raised against him which he will not leaue vnpunished So doth God esteeme those that stubbornly transgresse his Lawes as traitors vnto his person and rebels against his lawes and therefore such as are rebellious against his word shall be reiected of him and punished by him When Sauâ— did cast away th word of the Lord God proceeded also to cast away him This the Prophet Ieremy declareth chap. 4â— ver 6 10 17. when the Captaines of the hoast promised whether it were good or euill they would obey the voice of the Lord God hee assured them of his mercy that God would build them and not destroy them he would plant them and not roote them out Contrariwise if they would not hearken to his voice and submit themselues vnto him he threatneth that they should dye by the sword by the famine and by the pestilence so that none of them should escape from the plague that he would bring vppon them Thus doth hee command Moses to speake to Pharaoh Exod. 8.2 10 4. Thus saieth the Lord Let my people go that they may serue mee Deut. 28 15 1â— but if thou wilt not let them go behold I wil smiâ—e all thy Countrie with Frogs c. This reason may be framed in this sort If the obedient shal be blessed and rewarded and if the disobedient shall be reiected and punished then it behooueth vs to acknowledge all obedience due vnto God but the obedient and disobedient shall be both rewarded the one according to their righteousnesse the other according to their wickednesse Let vs now come to the Vses of this Doctrine First this serueth to reproue diuers Vse 1 and sundry abuses that creepe into vs which make our seruice and worship of God abhominable and detestable in his sight The 1. reproofe And first of all there are too many that refuse to heare and to lend their outward eare to listen to the word of the eternall God to whom all attention is due These men as if they had no soules to saue nay as if there were no God no heauen no hell haue shut their eyes lest they should see and stopped their eares lest they should heare This reprooueth the desperate disease of our dayes men are so farre clogged and cloyed with hearing that they loath the heauenly foode the bread of life Who seeth not how we decline in care and zeale and how the light of the word beginneth to bee extinguished Our change from better to worse touching seeking after knowledge is most fearfull a token that God hath giuen vs deadnesse of heart to prepare the way to some iudgement Math. 12 42. The Queene of the South shall rise vp in iudgement and condemne this froward generation who thought it worthy her labour to make a long iourney to heare the wisedom of Salomon and yet the mystery of the heauenly wisedome of God laid open in the ministery of the word 1 Pet. 1 12. The whâ—ch the very Angels desire to behold passeth the humane wisedom of Salomon and of all other men in the worlde Wherefore to turne away our backes when wee should turne our faces to the worde is a greeuous sinne and we shall giue an account therefore in the great day of vengeance This is set foorth plainly in the first chapter of the Prouerbes and the 24.25 26. verses Because I haue called and ye refused I haue stretched out mine hand and none wold regard I will also laugh at your destruction and mocke when your feare commeth Thus doth the Lord lay open the peoples sinnes Ier. 2.27 7 13 23 24 25. 15.2 3 6. and his iudgements by the Prophet Ieremy I rose vp early
vntill they haue little left or none at all themselues They will not worke vppon the Sabbath nor go to Plough but they will not sticke to go to play and vse pastimes to follow idlenesse and to be ordinarily absent from the holy ordinances of God They scorn to be accounted rebels as too grosse a tearme for them yet they can disobey superiors yea mock and deride those that are set ouer them both Magistrates and Ministers They abhorre the name of a murtherer but they can fight and quarrell braule fret and fume against others forgetting the rule of the Apostle Whosoeuer hateth his Brother 1 Iohn 3 15. is a man-slayer and ye know that no man-slayer hath eternall life abiding in him They will not be Adulterers Fornicators but they break out into wantonnesse and nourish the occasions that engender them surfetting drunkennes idlenesse wanton lookes wanton company wanton daliance and such like They hate the name of Theeues and robbers and those that wil stand by the high way and take a purse but they will couzen and circumuent their neighbour defraud and oppresse him in buying selling and bargaining with him if by any meanes they can goe beyond him neuer remembring either the commandement or punishment set downe by the Apostle Let no man oppresse of defraud his Brother in any matter 1 Thes 4 6. for the Lord is an auenger of all such things as wee also haue told you before time and testified These are they that wil not beare false witnesse but they are inuenters of euill or spreaders abroad of euill reports to the hurt of their brethren make no conscience at all of a lye These are not dutifull children which obey to halfes so faile in their obedience For as the Apostle teacheth Whosoeuer shall keepe the whole Law Iam. 2 10 11 12. yet faileth in one point he is guilty of all c. Thus then we see by this doctrine they are reprooued that contemne the worde and will not heare that are content to heare but will not obey and such as obey but it is not fully and faithfully it is so farre forth as pleaseth themselues not regarding to please God to whom they either stand or fall Secondly seeing our duty to â—ods Commandements Vse 2 consisteth in obedience this teacheth that it is necessary for all men to knowe them We cannot call vpon him of whom we haue not heard we cannot beleeue that which we neuer learned wee cannot practise those things which we do not vnderstand A seruant can by no meanes do his Masters will before he knoweth what is his will This sheweth the miserable condition of ignorant people besotted in their owne simplicity and muffled in the mistes of palpable darkenesse none are more grosly misled none more disobedient to God then these ignorant persons none greater enemies vnto the seruing and obeying of God then such as are enemies or hinderers of the teaching and preaching of his word Our Sauiour sending out his Apostles into all the world Math. 28 20. charged them to teach them to obserue all things whatsoeuer he commanded them First then there must be teaching before there bee obseruing so that ignorance is the mother of all disobedience This appeareth in Moses Deut. 4 1. Hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and go in and possesse the Land which the Lord God of your Fathers giueth you The Israelites were commanded to learne the commandements of God that they might doe them so that there is no doing and discharging of the workes and will of God without knowing them nor no true knowledge wher there is no practise For indeed wee know no more then we make conscience to do performe Wherefore my Brethren bee carefull to learne the waies of God and to know what he requireth that you may bee fitted to doe them and assure your selues that they are the greatest enemies of God and of your saluation yea the most proude and pestilent instruments of the diuell to cause him to be honoured and to erect the kingdome of darkenesse that do disgrace teaching and disswade from hearing And let vs set this downe as a rule that such as are vndutifull to God in the chiefest workes and the highest duties will neuer make conscience of the smaller lesser Such then as any way hinder the publishing of the Gospell and seeke to stop the free course of it from passing among men do ouer-turne all godlinesse and shake the very ground worke and foundation of true obedience The greatest and best workes commanded of Christ are the duties of the first Table to preach and to heare his word to be often exercised in his worship to be religious to visite his Courts where his name dwelleth whereof the Prophet saith Psal 68 16. God delighteth to dwell in it yea the Lord will dwell in it for euer Hee that maketh no conscience this way will make no conscience of the lesser and latter duties to wit of the fruits of righteousnes Hence it is that our Sauiour saith to the Sadduces Math. 22 23 Are yee not therefore deceiued because ye know not the Scrâ—ptures neither the powâ—r of God Marke 12 24. The ignorance of Gods word is the true cause of all error If we did know the Scriptures they would direct vs to all duties necessary for vs both to knowe and practise And as knowledge is the beginning of all obedience because wee must know before we can obey we must learne before wee practise so it is required of vs al to get knowledge and vnderstanding howbeit it is not necessary for all to haue knowledge alike Wherefore that we may be instructed aright and be guided what our knowledge ought to be and what measure thereof should be in vs it is requisite that wee marke and remember these foure rules following all of them being grounded vpon the doctrine of the Prophets and Apostles No man must be ignorant no man shall be excused for his ignorance euery man must attaine to some knowledge First our knowledge must be according to our age Rules directing vs what our knowledg ought to be If GOD haue blessed our dayes with manie yeares and long life he looketh for greater knowledge at our hands then hee doth of babes and sucklings This the Apostle pointeth out vnto vs. 1 Cor. 14 20. Brethren bee not children in vnderstanding but as concerning maliciousnes bee children but in vnderstanding be of ripe age In these words the Apostle intimateth a double kinde of knowledge one fit for children for God would haue none brought vp in his Schoole and to belong to him that are non proficients hee would haue children taught and trained vp in the faith and feare of God 2 Tim. 3 15. It is noted of Tâ—mothy that hee had the knowledge of the holye Scriptures of a childe which are able to make him
them that mourne in Sion and hang downe their heads through feeling of the wrath of God for their manifold sinnes they are to be comforted as well thereby as if the Lord himselfe from the highest heauens should comfort them and speake peace vnto their consciences There cannot be a greater enemy to the sauing hearing of the word then to imagine this that we haue nothing to doe with God but all with man when we heare the word This shaketh attention cooleth zeale breedeth negligence and hindereth obedience Secondly this serueth to reprooue all such Vse 2 as yeeld no obedience vnto God and his will but rebell against him openly and stubbornly and will doe nothing at all that hee commandeth These are not vnfitly called traitors and rebels against God The name of a traitour is most odious among all men no man can abide to be so accounted But what shall it auaile vs to be faithfull vnto men and vnfaithfull to God to obey them and to disobey him Moses telleth the people of Israel that they haue beene rebellious against the Lord Deut. 9.24 from the day that he knew them Such as rose vp against Aaron and would not submit themselues to Gods ordinance in his Ministery are called the children of rebellion Numb 17.10 and they are exhorted not to rebell against the Lord Numb 14.9 It is a vaine thing to say we are no traitors we hate the name of treason if we nourish open rebellion against God who is the King of kings Such as set themselues against Gods word and yeeld no obedience vnto it are rancke traitors and we need craue no pardon if we call them the children of rebellion Secondly it reprooueth such as prolong the time with God haue no leisure to hearken yet vnto him and so make him attend vpon them No man man must stand to debate or consult with flesh and blood whether he should obey God or not the wisedome and pollicy of man must not bee our counsellours they will deceiue vs and withhold vs from yeelding obedience vnto Gods commandements In his matters we must not pleade pollicy but when he commandeth we must with all speed yeeld obedience 1 King 13.9.18.19.21.26 The Prophet that contrary to Gods commandement did eat bread and drinke water in the house of the olde Prophet was deuoured of a Lyon this was the iudgement denounced against him Foras much as thou hast disobeyed the mouth of the Lord and hast not kept the commandement which the Lord thy God commanded thee c. thy carcase shall not come into the sepulchers of thy fathers The fruit of al disobediēce is our owne destruction notwithstanding our owne good intents which may please our selues but cannot please God When we haue his word we must not suffer our selues to be deluded by traditions by visions or by pretended reuelations The onely word reuealed vnto vs must put al other meanes to silence and make them giue place He that was commanded by the word of God to strike the Prophet and refused it was slaine by a Lyon 1 King 20.35 Let these examples make vs wise and their falles teach vs to stand vpright It is extreme folly to yeeld to the false and fained perswasions of ignorant men who goe about to tell vs that it is not so necessary a duty to obey the word of God deliuered vnto vs as many would make vs to beleeue that we shall be hated and derided of all men and therefore it is better for vs to seeke the fauour and good will of men and the applause of the world then to be singular and so contemned Let not vs be lulled asleepe with these sweet songs which are no better then cunning enchantments neither be led a side by such deceitfull counsellers as goe about to bring vs into eternall perdition Thirdly it reproueth such as part stakes betweene God and themselues and regard not to yeeld entire obedience vnto him but obey to halues For as Agrippa was perswaded somewhat to become a Christian so are these resolued a little to obey Saul was commanded to root out the Amalekites with all that was theirs from man to beast but he set his owne wisedome before the wisedome of the Lord sparing Agag and the better part of the sheepe to offer sacrifice vnto him But God spared not him for his kingdome was rent from him and giuen to his neighbor that was better then he The children of Israel were streightly charged of God to destroy the nations into whose land he would bring them lest by suffering them among them and by ioyning themselues with them they should learne their manners and serue their Idols which would turne to their ruine and destruction They executed part of his commandement they destroyed many of them took their cities yet because they saued a part and spared a remnant of them they found them by wofull experience to be thornes and prickes in their flesh Iudg. 2.3 and afterward they liued many yeres in their slauery and subiection as the booke of Iudges doth witnesse God looketh for full and perfect obedience so that there is no halting or faultering before him We see how Ananias and Sapphira were smitten with sudden death because they kept backe part of the price of that which they had vowed and dedicated vnto God Act. 5. This turned to their vtter destruction albeit they were taken to be zealous and forward disciples So shall it be with vs if we be like vnto them Let vs take heed of hypocrisie let vs labour to be entire and giue him the whole heart Vse 3 Thirdly let vs seeke after knowledge and vnderstanding of the will of God For how can that seruant practise and performe his masters will that neuer knoweth nor regardeth to know what he requireth or can that subiect obey the law of the Magistrate that is wholly ignorant of the Law The Apostle requireth that the word of Christ dwell richly in vs in all wisedome Col. 3.16 The true knowledge of God is the fountaine and foundation of all true obedience From hence as from a roote spring forth and spread abroad faith in Christ hope in the promises loue to the brethren the true worship of God and feare of his holy Name As on the other side from ignorance proceed infidelity distrust despaire presumption hatred of God malice superstition idolatry disobedience and all impiety Hence it is that the Prophet Hosea complaineth that God had a controuersie with the inhabitants of the land and that there was much ryot and excesse of vnrighteousnesse among them by stealing lying whoring swearing and killing because there was no knowledge found in that people thereby implying Hos 4.2 that they were vtterly destitute of all grace and goodnesse of all piety and true religion Such as know not God nor his will are ignorant what pleaseth or what displeaseth him and therefore cannot but offend him in both He that doth the will of God
hast and speede were requisite then power and yet neither were wanting to him beeing a spirit Sampson was able by Art and cunning to gather together 300. Foxes in short space that with his foxes and firebrands he might annoy the Philistims Iudg. 15 4. Much more is satan able who may most truly bee called a mightie hunter before the Lord to bring together on a sodain a great number of these Frogs which could not be far to seek in the bogs marishes fens of Egypt Or else this was done in outward shew and appearance onely not in deed and in truth If it be further vrged Obiect that it is expresly written that the sorcerers broght forth Frogs and turned water into blood c. Answer I answer the Scripture often speaketh of things as they appeare and are offered to the sight not as they are in themselues As he that appeared to the witch at Endor is called Samuel yet it is certaine it was not the true Samuel but the diuell in his habit and likenesse 1 Sam. 28 14. Daniel saith ch 9.21 the man Gabriel appeared vnto him because he appeared in the shape of a man whereas he was one of the Angels that stood in the presence of God Luk. 1 19. Exod. 32 1 Nehem. 9 1 Ioseph 〈◊〉 Iuda 〈◊〉 so haue Images oftentimes the names of those whom they represent Thus Iosephus testifieth that the serpents of these Magitians did creepe in the shew likenesse of true serpents And Iustine Martyr one of the most ancient saith Quaest Orthod 16 that they did dazle and deceiue the eyes of the beholders and cast a mist like Iuglers before them 〈◊〉 in cap. 3. 1. ad Ti And Ambrose calleth their fact a counterfeit emulation of that they had seene Moses do before them But howsoeuer this were done whether by a reall transportation or by a deceitfull apparition certaine it is they could not make true serpents true blood true frogs and that for these causes First because it is holden that God only hath power to change and conuert a dead substance into a liuing substance a rod into a serpent Secondly these sorcerers could not doe a lesse thing therefore not possibly the greater They could not by all their power and art preserue themselues from the botches other plagues of Egypt for the boyles blaines seized vpon them that they could not stand before Moses Exod. 9 11. which notwithstanding is more easie then to make or change a creature nay they could not bring forth lice but saide This is the finger of God ◠8 18 19. Thirdly the true serpents of Moses deuoured the other Serpents Exo. 7 12. 〈◊〉 in Exod. From whence Iosephus and Ferus conclude they were no better then images and representations For it is not ordinary that one creature should deuoure another of the same kinde as a serpent a serpent or a Lyon a Lyon And if this were found either wee must imagine that the Magitians serpents and frogs were exceeding little or else it is incredible vnpossible that one creature should receiue into it selfe another creature of equall quantity with preseruation of it selfe Lastly if any such power had bin in the Magitians to make true frogs and serpents they might also by the same power haue remoued those that Moses brought For he that can build vp can also pul downe and it is one and the same art to knit and vnloose nay it is an argument of greater power to make them thē to remoue th◠Now they could not take them away albeit they were annoyed by them but were constrained to intreate Moses to pray for their remouall Exod. 8 8. And if they had bin able to make them they should be more cunning artists and craftesmen then their master I meane the diuell Thus much of the slights iugling tricks of these cousening sorcerers Vse 2 Secondly we must learne to feare God and to obey him he commandeth Nature it giueth place to him who is the God of power and he shall reigne for euer and euer Exo. 15 18. He stopped the mouthes of the Lyons quenched the violence of fire True it is that ordinarily the Lord gouerneth the world by second causes howbeit he is free to vse them or not to vse them and he can change the course of them to the preseruation of the godly and to the destruction of the wicked A singular comfort to all such as belong to him to moue them to cast their care vpon him and to cleaue vnfainedly vnto him with all our hearts by a liuely faith He neuer wanteth meanes to doe vs good or to procure our safety Vpon this foundation did those seruants of God builde that were threatned to be cast into the hot fiery furnace for they considered that the God whom they serued was able to deliuer them and therefore they feared God more then the King Dan. 3 17. And albeit God do not ordinarily in our dayes work myracles yet he hath the hearts of all men in his owne hand and hee turneth them as it pleaseth him and maketh oftentimes our enemies to bee at peace with vs Prou. 16 7. On the other side this serueth for the terrour of the vngodly that God hath infinite waies to worke out their destruction the least of all the creatures once armed by the Creator are of wonderfull force and shall bee sufficient to destroy all his aduersaries This doth Moses teach touching the drying vp of the red sea a worke farre exceeding all the limits of nature Exod. 15 14 15 16. The people shall heare of it and be afraid the Dukes of Edom shall be amazed the mighty men of Moab shall tremble and the inhabitants of Canaan shall melt away Now they knew they had not to do with a weake impotent God such as were the gods whom they worshipped but with him that could command sea land and this doth Rahab confesse to the spies whom she receiued into her house Iosh 2 10 11. Let all these therfore know that they must feare him that is able to destroy and to cast both body and soule into hell fire Thirdly we must learne to giue God that Vse 3 which is his owne and due vnto him We must acknowledge him to bee the sole author and worker of all the myracles that haue beene or shall be in the world Neither Saint nor Angel neither Prophet nor Apostle neither Satan the prince of darknesse nor any of the diuels is able to work any myracle it is the prerogatiue royall of God Let vs not stand in feare of the diuell and his angels they cannot of themselues do any thing vnto vs but that which the Lord willeth The common and ignorant sort of men stand pitifully in feare of witches and of their practise as the cheefest plagues of a Parish they confesse they haue bin as glad to please them as their mothers as much afraid to displease them as
sanctified Hob. 10 12 14 Now they offer these kind of Beasts rather then any other because they had heard that the God of Israel commanded them to offer Bullocks and Rams vnto him so that they would giue him his owne desire and please him with the seruice he seemed to bee delighted in But God regardeth not sacrifices that are offered with a corrupt heart Psalm 50 9. Againe they offer seuen Bullocks and seuen Rams vpon the seuen Altars because as this number was thought to be holy so it was supposed to bee of secret vertue seeing God sanctified separated from the beginning the seuenth day and nature hath left examples of sundry seuens in the heauens as the Pleiades the Planets and many other Lastly he commandeth the King to stand by the sacrifices and burnt-offerings very deuoutly and whiles they were burning he withdraweth himselfe seeketh a secret place to worke his feats as the witch of Endor did 1 Sam. 28 13 and as Sorcerers do to the end that by this separation of himselfe he might raise a superstitious opinion in Balak of his doings and the better being solitary to put in vse his ceremonies The euents ensuing after these actions before handled are double First in God and afterward in Balaam God appeared to this prophane man as he hath done to diuers of his enemies for his childrens sake not for their own sakes as also Elisha saide to Iehoram As the Lord liueth in whose sight I stand if I had not regarded the presence of Iehoshaphat I would not haue looked toward thee nor seene thee this day 2 Ki. 3 14. Now as all hypocrites please themselues in theyr outward ceremonies so Balaam telleth God what Sacrifices he had offered vnto him that he had spared no cost nor charges And as he thought he had done well so he looked to haue beene respected he telleth of his good deeds he boasteth of his works he numbreth vp his burnt offerings he hopeth by these allurements that God would change his mind He thought him to bee as one of the gods of the Gentiles which were diuels not Gods and they that sought vnto them sought vnto diuels not to God But whereas he gloryeth in the works of his owne hands and putteth confidence in his worship performed to God he receiueth no answer heereof only the Lord willeth him to returne backe to the King his master that set him on worke and speak vnto him what should be put in his mouth Touching Balaam he goeth hee obeyeth he vttereth a Prophesie before the King and his Nobles The first prophesie of Balaam speaking after the manner of the true Prophets not moued by the spirit of the diuell but inspired by the Spirit of God and declaring truly what he had receiued of God The Prophesie and Parable of Balaam is first vttered then the effect of it is set downe and declared The Prophesie hath three points to be considered First the entrance Secondly the substance and matter it selfe Thirdly the conclusion Touching the entrance into the Prophesie it is taken from the present worke now in action and detecteth the folly and dotage of Balak who had sent from far to fetch a Sorcerer and doubted not of the force of his diuinations seeing he was cunning in the East manners Thus were Idolaters giuen ouer by the iust iudgement of God to beleeue lyes The substance of this Propheticall speech followeth first propounded and afterward proued and confirmed For he sheweth that Israel is blessed of God and therefore not to bee cursed Israel is protected of God as with a shield and therefore it lyeth not in his power or in the power of any man to make them a cursed people to be had in execration and detestation This sentence is vttered by way of an interrogation and asking a question for the greater force and giuing power vnto it for the better assurance of the truth of it and to put it out of doubt How shall I curse where God hath not cursed Or how shall I detest where God hath not detested Now hee proueth that they could not be cursed of God nor hurt by the enchantments of the diuell nor annoyed by the deuices of men first by his owne testimony in the present seeing of them and the comely order obserued among them From the top of the Rockes I did see them as if hee should say The very sight of this people and of their gouernment daunteth my heart and dasheth my purpose so that I am called backe from conceiuing a thought of cursing them both by the authority of God and by the presence of theÌ„ which I behold Secondly by the purenesse and holinesse of the people they walked with God they dwelled in his presence they obserued his Lawes they submitted themselues to his ordering and gouernment they embraced his religion they separated themselues from the Gentiles they abstained from theyr superstitions they would haue no fellowship with them they differed from them in theyr Lawes in theyr Religion in their life in theyr sacrifices in theyr sacraments and other ceremonies The conclusion and shutting vp of this Prophesie is double and contayneth two points First in respect of Israel Secondly in respect of Balaam himselfe Touching Israel hee pronounceth the blessing of God towards them that they should encrease as the dust of the earth and as the sand on the sea-shore which is innumerable according to the promise made to Abraham Gen. 12. Heb. 11 12. And to moue the heart of Balak and of all the Moabites the more he vttereth it by way of asking the question and doubling it he encreaseth Gods mercy toward them and saith hee could not number the fourth part of Israel Touching himselfe he testifieth that the blessednesse of this people was great in regard of the life to come and therefore wisheth that in death he might bee like them that after death he might be partaker of the same happinesse with them But wishers and woulders were neuer good Christians For this is a peeuish peruerse kinde of wishing not to performe that which belongeth to the blessednes of eternall life and yet to wish and desire it to come vpon him The effect of this vnlooked for Prophesie is set downe by a question and an answer The Question of the King expostulateth the matter with him why he blessed the Israelites as one forgetting himselfe and vnmindfull of his businesse wheras he was hyred to curse them being his enemies The answer of Balaam casteth the fault vpon God and excuseth himselfe For the same God that opened his mouth constrained him to vtter this blessing against his will As if he should say I haue vsed all my skill and practised my arte to the vttermost but no sorcery wil preuaile against them why then dost thou checke and controlle me for that which I can by no meanes remedy redresse â—â—â—stion But the question may be asked whether his charmes and coniurations could
the sacrifices that both of thē did offer Doctrine The wicked are wise in their kind to bring their wicked purposes to passe Hereby we learne That the children of this world are wise in their generation omitting no manner of means to bring their purposes to passe Wee may obserue by continuall experience the nature of vngodly men they are subtle and cunning in their kinde they watch their wayes and times to fit them to work out their wicked deuices and inuentions Balak knew well enough hee was not able to meete the Israelites in the open field and to put his cause to the triall of a battell and therefore dealeth otherwise This is it which Stephen in his Apology noteth Acts 7 19. There arose another King which knew not Ioseph the same dealt subtilly with our kindred and euilly entreated our fathers and made them to cast out their young children that they should not remaine aliue Thus did Laban deale toward Iacob Gen. 31 1 2 41 changing his minde reuoking his bargaines altering his wages murmuring at his prosperity and changing his countenance toward him This is noted also in the Parable recorded Luk. 16 8 where it is saide that the Master praised and commended his vniust Steward because he had done wisely For the children of this world are in their generation wiser thē the children of light This we see by many examples 2 Sam. 16 23. Ahithophels counsel was esteemed like as one had asked counsell at the Oracle of God so were all his counsels both with Dauid and with Absolon The like we see in Herod when he heard of the birth of Christ as of a new borne King by the wise men he pretendeth piety but vseth pollicy to destroy the Babe our Sauiour he calleth the wisemen secretly and priuily he willeth them to returne what successe they had and pretended a good end that he might worship him Math. 2 7 8. whereas his meaning was to kill him The same we might obserue in the Scribes and Pharisies after the ascension of Christ they spared no meanes to hinder the course of the Gospel Acts 3 and 4 and 5 but vsed sometimes faire meanes somtimes threatnings somtimes commandements to stop the mouths of the Apostles All which Testimonies teach vs that which the Prophet Ieremy saith ch 4.22 of the people in his time agreeable to the truth of this doctrine They are wise to do euil but to do well they haue no knowledge Reason 1 The Reasons follow First they serue a cunning master the author of al confusion the contriuer of all mischiefe the worker of all wickednesse that olde subtill serpent who worketh in all the children of disobedience Eph. 2 2. They serue him as their master they obey him as their father they follow him as their captaine they honour him as their lord they worship him as their god For do yee not know saith the Apostle Paul that to whomsoeuer ye giue your selues as seruants to obey his seruants ye are to whom ye obey whether it bee of sin vnto death or of obedience vnto righteousnesse Rom. 6 16. And as Peter testifieth They promise vnto others liberty and are themselues the seruants of corruption for of whomsoeuer a man is ouercome euen vnto the same he is in bondage 2 Pet. 2 19. Secondly God giueth euen to wicked men Reason 2 wisedome and vnderstanding Psal 145 9. to magnifie his mercy who is good to all and to aggrauate their sinne who are made thereby without excuse Rom. 1 20 21. For he maketh his Sunne to shine vpon the euill and the good hee sendeth raine on the iust and vniust Now the greater his goodnes is toward them the heauier shall his iudgement and their punishment be To whom much is committed of him much shall be required and to whomsoeuer men doe giue much the more of him will they aske Luke 12 48. What is it that thou hast not receiued And if thou hast receiued it why dost thou not glorifie him of whom thou hast receiued it Thus we see God giueth wisedome and sundry other gifts to the vngodly both to shew himselfe to be in his mercies vnspeakable and to leaue them in their sinnes inexcusable Thirdly the enemies of God haue knowledge Reason 3 vnderstanding experience foresight forecast they are as wise as Serpents as subtle as Foxes as crafty as Crocodiles to the ende God may vse them as his rods in correcting his Church and in trying the faith of his people So he proued the patience of the Israelites by Pharaoh the Egyptians Exod. 1 10 15 22. and by the cunning and crafty fetches which they practised for their ouerthrow and destruction So he tried Dauid by wise Achitophel through whose subtilty suggestion Dauid was driuen out of Ierusalem and to shift from place to place for the safegard of life So he tried Ioseph and Mary by the dissimulation of Herod by whō they were constrained to depart out of Iudea and to flye into the Land of Egypt The vses to bee made of this Doctrine are Vse 1 many First this should on the other side teach vs to deale wisely and warily with them lest we be snared and circumuented by them We are set as vpon an hill we are placed as vpon a stage if we professe Christ Iesus a small spot will be seene in our garment It behoueth vs therefore to be wise as Serpents and innocent as Doues Math. 10 1◠according to the counsell of our Sauiour to the end we may stop the mouthes of gainsayers and cut off occasions from them that seeke occasions that when they speake euill of vs as of euill doers they may be ashamed which slander our good conuersation It behooueth vs therefore hauing to doe with such aduersaries as are their craftesmasters in their occupation and haue learned cunning in their profession to deale not onely lawfully but wisely Their wisedome is ioyned with wickednes our wisedome must bee seasoned and tempered with godlinesse Their policy is iniquity with vs policy and innocencie must accompany together and kisse one another Their wisedome is a circumuenting by laying of snares our wisedom must be to be circumspect in auoyding of snares If wee haue this warinesse mingled with true sincerity hauing our spirits without guile and all our actions without dissimulation it is both lawfull and expedient to set wisedome against wisedome and policie against policy and care against care and vnderstanding against vnderstāding that so through their subtilty and our simplicity we be not taken in their traps which they haue laid for vs. The men are mischieuous the times are dangerous the snares and slights are pernicious if we should not deale wisely and warily we should lye open as a prey to the enemies and should notwithstand iminent harmes and hurts ready to fall vpon vs. Thus the seruants of God haue borne themselues in a lawfull course with a wise hand Rebecca vnderstanding the hatred and hearing
many men of a proud and prophane spirit in our dayes For when the wife who ought to bee an helper vnto her husband shall with modesty and meeknesse of spirit it admonish him for the bettering of his estate for the benefite of his wealth for the comfort of his family anâ— for the profit of his owne soule to forsake his euill company to renounce his drunkennesse or other wickednesse wherein hee delighteth what is more common then for his companions to say vnto him Wilt thou bee ruled and gouerned by her Wilt thou endure her to be thy master Wilt thou suffer her to crow and to carpe ouer thee And thus while they think to become wise men they shew themselues fooles For are we wiser then our father Abraham who accounted it no reproofe or reproach vnto him to obey the counsell of his wife when she perswaded him to cast out the bondwoman and her sonne out of his house No woman in Scripture more renowned and commended for subiection and submission to her husband yet she gaue him good counsell to her great praise and Abraham is commanded to listen vnto it for God sayd vnto him In all that Sara shal say vnto thee heare hir voice Gen. 21 12. Away then with the pride peeuishnesse of all those that take it as a discredit vnto themselues to be put in minde of theyr duty by others and refuse all counsel whereof themselues are not the authors Let vs put on the spirit of humility and decke our selues inwardly wiâ—h lowlynesse of minde to hearken to euery one that can direct vs in the which is good On the other side it behooueth vs to beware of euill counsell and of euill counsellors for they are as the instruments of the diuell and lye in waite to entrap vs. It is impossible to be free from these sonnes of Belial we shall be assaulted by them and therefore thou must be so throughly prepared against them that if thy father that begate thee or thy mother that bare thee or thy wife that lyeth in thy bosome 〈◊〉 13 6. or thy friend that is as thy owne soule shall entice thee secretly or openly to any impiety against thy holy faith or obedience remember from what bâ—tter root it proceedeth and say vnto him as Christ did vnto Peter Come behinde me satan For when Peter began to disswade him from that gâ—eat worke vnto which the Father had sanctified him and sent him into the world he sayd vnto him Get thee behinde mee Satan thou art an offence vnto me because thou sauourest not the things that are of God but the things that are of men A notable example for vs all to follow when we are moued any way to dishonour our God and to wound our owne conscience by committing of sinne 15 And he vttered his Parable and said Balaam the son of â—eor hath saide and the man whose eyes weâ—e opâ—ned hath sâ—â—â—e 16 He hath said that heard the word of God hath the knowledge of the most High and saw the vision of the Almighty and being in a trance had his eyes vncouered 17 I see that but not now I behold it but not neere there shall come a Starre oâ—t of Iacob and a Scepter shall rise out of Isrâ—el and â—hall smite the coasts of Moâ—b and shall destroy all them that are behinde me 18 And Edom shall bee possessed and Seir shall be a possession to their enemies for Israel shall do valiantly 19 Hee also that shall haue Dominion shall bee of Iacob and shall destroy the remnant of the Citie 20 And when he looked on Amalek he vttered his Parable and sayde Amalek was the first of â—â—e Nations but his latter end shall come to destruction 21 And he looked on the Kenites and vttered his Parable and said Strong is thy dwelling place and put thy nest in the rocke 22 Neuerthelesse the Kenite shall bee spoyled so long as Ashur shal hold them câ—ptiue We haue shewed already that the prophesies of Balaam doe concerne either Israel or such as were strangers from the Common-wealth of Israel The prophesie belonging to the Israelites hath bene already handled Now Moses proceedeth to set downe other speciall prophesies which Balaam vttered concerning other particular Nations For it pleased God to vse the meanes and ministery of this wicked man to foretell the troubles and destruction that should come vpon them The first of all those prophesies is against the Moabites and Edomites the second against the Amalekites the third against the Kenites Against all these he prophesieth and foresheweth the ruines of their seuerall States and Dominions Now because al these were great weighty matters belonging to the subuersion not of priuate persons or families but of whole Countries and kingdomes he vseth that preface and introduction which he did before to procure credit and authority to his prophesy declaring that he was inspired by the Almighty to speake of which we haue spoken already in the beginning of this chapter Touching the prophesie against the Moabites and Edomites which is the fourth in number The fourth prophesie of Balaam and the first of those that concerne other nations that were strangers from Israel hee sheweth that the glory of the Israelites shall bee so great their dominion so large theyr kingdome so mighty and magnificent that it shal shake the Moabites Ammonites and Midianites and men of the East in peeces yea shal subdue Edom and enter into their Cities and country as their owne possession This shall be the victorious conquest of the Israelites whose glory is expressed by the name of a Starre and whose kingdome is vnderstoode by the name of the Scepter which is amplified in the beginning of the words and prooued in the end of them It is amplified by the preuenting of â—n obiection which is â—â—â—ting and may bee thus supplyed When shall this be Obiect Or is the time thereof neere that it should bee by and by looked for The answer Answer followeth I see and plainly perceiue the certain and vndoubted trueth thereof howbeit the season is not yet at hand thou O King hast no cause to feare it for it is not reserued for thy dayes bâ—t must be fulfilled after many generations For Dauid liued foure hundred years after the vttering and deliâ—ering of tâ—is prophesie in whom it was accomplished Thus he comforteth the King and declineth enuy against himselfe He proueth and confirmeth his prophesy by the courage and valour of the Israelites for they shall doe valiantly and destroy the enemies that remaine Now in this prophesie thus propounded wee are to obserue two things First thâ— interpretation of som things mentioned herein and then consider when it had his accomplishment and fulfilling which is the soundest way to vnderstaÌ„d a prophesy The words that require interpretation are in the end of the 17. verse It shall destroy all them that are behinde me Some reade them thus Shall destroy all the sonnes of Sheth
but run into all wickednes We see then what holdeth out and letteth in the flood of vngodly-lines into a place be it kingdome city house family or particular person if the fear of God be there the wall is strong the banke is sure the waues of an euill life cannot ouerflow if it be not there nothing is so horrible and vnnaturall but it wil enter and it shall easily be entertained Happy is that place and blessed that person wherein this feare is and cursed where this wanteth For as the banke doth keepe the water from ouerflowing so doth the feare of God in man or woman hold out the floods inundations of sin that it ouerspreadeth not as otherwise it would A notable proof of this appeareth in the midwiues mentioned in Exodus ch 1 17 when Pharaoh commanded them to kill euery male childe that was born of the Israelitish women what was it that kept out this most cruell murther from heart and hand but this reuerent feare of God more then of man and of his commandement more then of the decree of the King for so sayth the Scripture The midwiues feared God and therefore did not as the king had charged thē This feare made Ioseph that hee durst not sin against his master when he was tempted nor against his bretheren by whom he had bene iniuried Gen. 39 9. and 50 19. This feare is the beginning of wisedome and a good vnderstanding haue all they that doe thereafter the praise of it endureth for euer Psal 111.10 Vse 2 Secondly we see that they which make no conscience to serue God and to performe the parts of his worship in the exercises of religion can performe aright no duties to men in any sincerity or simplicity Such as haue no religion in them are giuen ouer to al licentiousnes they are alwayes iustly to bee doubted worthily to bee suspected and hardly to bee trusted we are not to looke for good dealing to come from them for conscience sake more then by constraint or necessity or for the praise or applause of the world For how can any man suppose that that son will be dutifull to a stranger that is rebellious and disobedient to his naturall father Or that the seruant wil be true and trusty to another who hath plaid the theefe and false varlet to his own master God is our Father the Lord is our master Malachi 1 ◠if any man haue no care to serue him to obey him to fear him how can it be expected that he shold deale vprightly with men discharge a good conscience toward them There are no duties of the second table accepted where obedience to the first table is not performed So then no trust is to be giuen no truth to bee looked for of such as are idolaters and haue no religion at all in them The Prophet Micah complaining of the prophanenesse of the Iewes that the good were perished out of the land and the righteous from among men saith The best of them is a abriar and the most righteous of them is a thornie hedge Trust ye not a friend neither put yee confidence in a counseller keepe the doores of thy mouth from her that lyeth in thy bosome for the sonne reuileth the father the daughter riseth vppe against her mother the daughter in law against her Mother in law and a mans enemies are the men of his owne house Mic. 7 5. This place is applyed by our Sauiour Christ against such as shall hate the Gospell to trust such too far though neuer so neere vs in the flesh will bring repentance when it is too late Lastly we learn Vse that the best way to bring a people to be obedient and well ordered for their outward carriage is to worke in them the knowledge of religion If we wold haue children in their places to be dutifull seruants to be trusty and both of them to bee subiect to such as are set ouer them behold here the ready way and the right course that is to bee taken with them we must plant in them the fear of the Lord. It is a common complaint to crie out of the iniquities of times to inueigh against the stubbornnes of children vnfaithfulnes of seruants but in the meane season we consider not wher the cause lyeth how it is to be amended and redressed The cheefe and principall occasion of all houshold disorder is the want of Christian instruction Youth are like to the potters clay fit to bee framed into any fashion or like the soft waxe that is ready to receyue any impression If they be suffered to runne on without godly education to vvax ripe in sinne as they grovv strong in age they vvill sooner breake like the old tree then bend like a tender twigge Abraham is commended by the mouth of GOD for this care Gen. 18 19 he had an excellent family a blessed Isaac an obedient wife and trustie seruants euery one knew his duty euery one was found faithfull in his calling How dutifull Isaac was appeareth in the preparation that Abraham made to offer him vp as a burnt Offering to God according to the commandement of God Gen. 22 9 which was a great triall of a great faith by a great worke he did not rebell and resist his father but suffered himselfe willingly to be bound quietly to be layd vpon the Altar and patiently made himselfe ready to endure the stroake of the knife How obedient Sara was is notably shewed herein in that Abraham hauing receyued an expresse commandement to goe out of his countrey from his kindred and from his fathers house vnto a land which God would shew him shee waited not for a speciall calling to warrant her Gen. 12.1 nor asked counsell of her corrupt affections but followed him whither soeuer he went and was a comfortable companion with him in all his afflictions Hence it is that the Apostle Peter setteth her forth as a worthy paterne for all women to looke vpon 1 Pet. 3 6. After this manner in times past did the holy women which trusted in God attire thēselues and were subiect to their husbands as Sarah obeyed Abraham and called him Sir whose daughters ye are whiles ye do well not being afraid of any terror And touching the trustines of his seruants we may see it by their readinesse to arme themselues and hazard their liues to recouer Lot that was taken prisoner and by the imploiment of the Steward of his house to fetch a wife for his sonne Isaac whose deuotion towards God whose loue towards his master whose faithfulnes towards Isaac whose conscience in his place is plainly reuealed in the word of God Gen. 14 14. 24 2. The like we might profitably obserue in Cornelius Act 10 7 he feared God with all his houshold therefore when he was willed by the Angel to send for Peter whereby he might bee further instructed with his family hee had a faythfull souldier whom he imployed
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
dignitie due vnto his place neyther is the father to bee denyed that duty and respect which is due vnto his person The sonne may bee honoured as hee is a Magistrate and the father is likewise also to bee obeyed as hee is a father And this the Heathen in former times haue both knowne and practised For when Q. Fabius Maximus in Liuy Decad. 3. lib. 4. was on a time sent Ambassadour vnto his son then being Consull he went out to meete his father who was coming to him on horsebacke and albeit the Sergeants reuerencing the maiesty of the father who before had bin Dictator the highest office in the City suffered him to passe yet the sonne commanded him to alight from his horse if hee meant to speake to him And the olde man was so farre from being offended with his sonne or from thinking it any disgrace to himselfe that hee leaped from his horse immediately commending his son and telling him he meant to trie whether hee knew himselfe to bee Consull or not I alledge this out of the Romane history to shew that the Heathen themselues knew how to make this difference Salomon is a notable example of this point for he knew himselfe to be a sonne yet he forgate not that he was also king of Israel and therefore when Bathsheba came vnto him albeit he rose vp to meete her and bowed himselfe vnto her as shee was his mother yet he sat down in his throne againe as be was king and she his subiect 1 Obiection 5 Kings 2 19 yea he denyed her request also It may be demanded farther what if God command one thing and the parents another what are the children to do in this repugnancie whether of them should they obey I answer Answ wee are charged to loue and obey God before and aboue all things and therefore to preferre the precept or pleasure of man before the will of God is no better then to make an idoll of our parents and to honour them as God True it is wee are bound to obey euill parents but we are not bound to obey them in euill If they command and compel in euil they are rather tyrants then parents and wee must answer with the Apostles We ought to obey God rather then men Acts 5 29. So then we see how far children are bound to obey theyr parents to wit while they keepe themselues within their bounds though they be froward and waiward peeuish and peruerse though they be not endued with vertue or wisedom or any other good qualities yet they must be reuerenced honoured and releeued as parents and the instruments of our life and being but if they forget their places and commaund against God it is better to cleaue vnto GOD our heauenly father Obiection 6 Againe if the Magistrate command one thing and the father another heere both are men whether of these two are to bee obeyed by the sonne Nay in this case not only both are men but both of them are fathers one the father of the countrey Answ the other of the family I answer if obedience to both cannot stand together wee must obey the Magistrate because God hath giuen him a larger commission and greater authority then to the fathers of our bodyes so that he hath power and authority to command the fathers their children Againe the Magistrate commandeth for the good of the Commonwealth the father for the priuate good of the priuat house True it is wee may loue our parents better then the Magistrate howbeit wee must obey the Magistrate before our parents As wee may loue a good man which is but poore and needy before or better then an euill or wicked man which is in great power and authority howbeit in respect of his authoritie when he commandeth we must obey him before the other Furthermore suppose a man be a seruant Obiection 7 or an apprentise his master commandeth him one thing his father the contrary whether of them shall he obey in this repugnancie of commanders and commandements which of them shall hee please and to which of them shall hee cleaue I answer Answ he must obey his master For to speak properly the father hath no power nor authority in such a case for it may be said Who art thou that commandest another mans seruant hee standeth or falleth to his owne master as Paul speaketh in another case The father hauing bound his son an apprentise and put him into the seruice of another hath withall by that act put away his authority and as it were resigned vp his owne right to his master And such a son may wish the good of his father before the good of his master and the life of his father before the life of his master howbeit hee must obey his master before his father and endeauour by his diligence labour seruice and faithfulnes the profit of his master before the profit of his father and not seeke the hinderance or losse of his master in one peny to procure aduantage to his father in twenty pound farther then he hath the consent of his master Lastly the question may be asked touching Obiection 8 the daughter of a man giuen in marriage the husband commandeth one thing and the father another whether of these is to be obeyed the husband or the father I answer Answer the husband For as shee must obey her husband before the father so shee is to loue the husband better also and God commandeth the man to leaue father and mother Gen. 2 24. and to cleane to his wife which is also a commandement vnto the woman to leaue parents and to cleaue to her husband for they twaine shall bee one flesh Matth. 19 verse 5. Ephes 5. verse 31. 1 Cor. 6. verse 16 therefore in this case the will of the husband is to be preferred before the will of the father For as it is in the two great lights which God hath set in the firmament the lesser euermore giueth place to the greater and when the Sun shineth the light of the Moone fadeth and vanisheth away so when the greater authoritie of the husband commeth in place the lesser power and authoritie of the father ceaseth Besides his giuing of her in marriage to the husband is a giuing away of his owne right ouer her as well as ouer that portion of goods which he bestoweth with her so that now his authority is abridged nay clean abolished Lastly it appeareth in this chapter that if a married woman had vowed a vow to God her husband onely had power to abrogate and disanull her vow but not her father That which she doth vnto her parents and for her parents must bee by the consent and allowance of her Husband Whatsoeuer is hurtfull or any way preiudiciall to him she ought not to do though it were with a purpose to profit her parents Vse 1 Now we come to the Vses This reprooueth diuers and sundry sorts that fight directly against this ordinance of God
wee are not to be addicted vnto them seruilely in things vnlawfull and vnhonest or in obeying theyr traditions as Gods Commandements Obiection But Christ saith Call no man master vpon earth Math. 23 10 because one is our Master Answ euen Christ I answer this must be vnderstood as the former when Christ forbiddeth to call any father to wit to hold him in chiefe and not subordinate to Christ and for Christ Obiection Againe it is obiected that sinne brought in seruitude and slauish subiection of man to man For albeit in the innocent estate there should haue been teacher and scholler thogh not by office and calling to preach the word or to teach schooles and gouerners and the gouerned Answer yet not master and seruant I answere sinne was the occasion of sundry things in theyr nature good or at least through Gods mercy and blessing bringing good out of euill For it brought into the world vpon man a necessity to marry for the auoyding of fornication yea sinne may bee saide to haue caused a necessity of Christs comming as also to cause a necessity of preaching and of laboring in the sweat of our browes and a necessity likewise in relieuing the poore Besides euery kinde of subiection is not against the law of pure Nature as might bee shewed by the subiection of the wife to the husband and of the children to theyr parents So then seruitude is no new inuention of cruel men in these latter dayes neyther is a faithfull seruant to be accounted a perpetuall asse crouching vnder his burden No man must be ashamed of that calling neyther reprooue it as euill and vnlawfull but rather labour to adorne the Gospell in it by seruing not with eye-seruice but dealing faithfully as the seruants of Christ Vse 3 Lastly all superiours must so carry themselues as that they may deserue reuerence and draw not contempt vpon themselues 1 Tim. 4 12 Prou. 16 31 and 21 30. Leuitic 19 32. 1 Tim. 5 1 2. And those duties are of diuers sorts which are to be performed by them whereof they are put in minde by the names whereby they are called The first degree of this superiority concerneth parents to whom it belongeth to teach The dutâ—es of parents to correct to defend and to prouide for theyr children as we haue shewed already chap. 30. This reproueth such as are carelesse what become of them such as pamper them to much and suffer them to doe what they list till they shame theyr fathers mothers theyr friends and the Church of God and grow obstinate and incorrigible Touching masters The duties of masters it lyeth vpon them to order theyr seruants and families aright they must require of their seruants no more then is iust and equall Col. 4 1 remembring that they haue a Master in Heauen who requireth onely things iust and equall at their hands they are to prouide for them food and rayment and such like necessaries or else they are worse then infidels and haue denyed the faith Prou. 31 21. 1 Tim. 5 8. Likewise it behoueth them to teach and instruct them as faithfull and beleeuing Masters haue done and found a great blessing vpon theyr labors Acts 10 7. Gen. 24 12. And if Masters desire to haue theyr houses dutifull subiect vnto them they must chuse such as are religious or be carefull to make them religious that so they may obey for conscience sake If at any time they shall make conscience to serue the Lord they will not be slouthfull to serue theyr Masters But there are many Masters that are alwayes threatning theyr seruants Ephes 6 9 and neuer speake kindly vnto them to encourage them in wel-doing there proceedeth nothing but fire out of their mouth and smoke goeth out of theyr nostrils And not so onely but they command hard and cruell seruice at theyr hands and after a sort sucke out theyr heart blood by ouer-burdening and ouer-bearing them beyond theyr strength like the cruell taske-masters of the Egyptians who gaue the Israelits no straw to make them vp the tale of their brickes but made them gather it themselues and yet would diminish nothing of the worke Exodus 5 7 8. Thus were the people scattered abroad throughout all the land of Egypt to gather stubble in stead of straw And Sampson being a seruant or rather slaue to the Philistims was not onely made a laughing-stocke but compelled to grinde in the prison-house Iudg. 16 21. Such masters are they also that are immoderate and excessiue in correction know no measure as if theyr seruants were beasts and not theyr brethren Nay Balaam the false prophet is reproued of the Angel for his cruelty toward his asse Numb 22 32. but these respect men no better then if they were asses or horses for the whip is neuer from theyr backes or the bridle from theyr mouthes or the fist from theyr eares or the staffe from theyr sides Thus also did the taske-masters beate the officers of the children of Israel without any cause or desert Now touching Magistrates Exod. 5 14. The duties of Magistrates they are the fathers of the countrey and common-wealth they must be careful to plant sound religion among the people and be carefull that God be serued in the first place because they must rule for GOD and not for themselues And thus did the godly Kings of Iudah They must establish peace and tranquillity that men may sit vnder theyr vines and figge trees that there bee no inuasion nor going out nor crying and complayning in the streetes And they must publish and prescribe such wholesome Lawes as may serue to keepe men in obedience and when they are once enacted and established they must not suffer them to rust for want of execution but remember they are the Ministers of God to take vengeance on him that doth euill Rom. 13 4. If then they suffer men to doe what they list as if there were no king in Israel if they be carelesse of Gods seruice if they doe not defend the innocent like Ahab nor punish the transgressors or command vniust and vnlawfull things or spare offenders that ought to dy like Saul they prouoke the wrath of God against themselues as wee haue shewed already in the former chapter 5 And Moses commanded the children of Israel according to the word of the Lord saying The tribe of the sonnes of Ioseph hath saide well 6 This is the thing which the Lord doth command concerning the daughters of Zelophehad saying Let them marry to whom they thinke best onely to the family of the tribes of their father shall they marry 7 So shall not the inheritance of the children of Israel remoue from tribe to tribe for euery one of the children of Israel shall keepe himselfe to the inheritance of the tribe of his fathers 8 And euery daughter that possesseth an inheritance in any tribe of the children of Israel shall bee wife vnto one of the family of the
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