Againe Verse 5. they musâ— suffer no razor to come vpon their heads but must let the locks of their haire to grow vntil the dayes be fulfilled in the which he separateth himselfe vnto the Lord besides they must not defile themselues by any dead body nor lament for any of the dead but if any did come neere them or touch them all was frustrate and made voyde the dayes of their separation and abstinence were to beginne againe and they stood in the state wherein they were before they entred into this holy vow The second degree of their sanctification was at the end of the dayes of their vow then they must be brought to the dore of the Tabernacle of the Congregation and offer their offering vnto the Lord c. Vse 1 This is the vow and these are the Rites belonging vnto it now let vs obserue the vses remaining for vs. For albeit these ceremonies be all abrogated and seeme nothing at all to touch vs and nothing at all to teach vs as things that when they were in their prime and greatest force belonged to the Iewes yet wee shall find great benefit to arise from hence to the whole Church And first concerning the sanctification of these Nazarites professing holinesse aboue others and in this course of a vowed kind of retyrednesse going before others it was a liuely figure of Christ signifying to them and to vs to the whole Church the wonderfull purity of Christ who was fully and perfectly separate from sinners For he was the Lambe without blemish or else hee could not be a sacrifice for sinne Obiect Leuit. 1.3 10 But was Christ such a Nazarite as these were heere spoken off and did he literally obserue these parts and ceremonies expressed in this vow I answere Answer no hee obserued no part of this vow The Nazarites abstained from wine the fruite of the vine the blood of the grape but Christ himselfe in his owne person did not so he dranke of the fruit of the vine and liued after the ordinary manner of other men and therefore after he had deliuered his last Supper Matth. 26.29 he saith I say vnto you I wil not drinke henceforth of the fruite of the vine vntill that day when I drinke it new with you in my Fathers kingdome And albeit he were falsely called a wine-bibber Matth. 11.19 as he was also slandered to be a Samaritan and to haue a deuill yet it sheweth thus much that he abstained not altogether from wine yea hee appointed others to drinke of it euen his disciples all other Christians at his holy Supper so often as they drinke of the cup of the Lord. The Nazarites had no razor come vpon their heads during the dayes of their solemne vow but whether Christ nourished his haire we haue nothing either one way or other that we can gather and conclude for certainty yet if we consider the words of the Apostle 1 Cor. 11.14 and marke the common custom of the rest of the Iewes which may be vnderstood out of this place it is not probable or likely that Christ did euer nourish and neuer cut his haire And lastly the Nazarites were not to come neer the dead nor to mourn for them but the Euangelists yeeld vs plentifull testimonies both that he came neere vnto them Obiect But some will say that he is called in Scripture a Nazarene or as some translate it a Nazarite Matth â—â—â— It was fulfilled which was spoken by the Prophets He shall be called a Nazarene I answer Answer we must distinguish betweene a Nazarite and a Nazarene For Christ is so called because he was a branch springing and flourishing from Nazareth as the place of his conception and education of which the Prophets speake in many of their writings and namely Zachariah Zach. 6 1â— Thus speaketh the Lord of hostes saying Behold the man whose name is Branch and he shall grow out of his place and hee shall build the Temple of the Lord. So then the Euangelist hath not respect or reference to these voluntary and vowed Nazarites of the old Testament neither doth he point out any certaine place out of some one of the Prophets but alludeth to such places where Christ is called that holy Branch which God promised he would raise vp to Dauid Howbeit he is indeed a true Nazarite or rather the truth of the Nazarites separate from all the corruptions that attend vpon the rest of the sons of men free from the common defilements of the world and that holy One which is called the Sonne of God Luke 1.35 To this purpose the holy Apostle speaketh Such an hie Priest became vs who was holy Heb 7.26 harmelesse vndefiled separate from sinners and made higher then the heauens who needed not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples For this cause he was conceiued by the holy Ghost in the wombe of the Virgin that hee might bee a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sinnes of the people Heb. 2 17. If any sinne had beene found in him his death could not be meritorious for vs he should haue wanted a Sauiour himselfe for himselfe So then hee became a pure offering and an holy sacrifice that our sinnes might be washed away and Gods wrath appeased toward vs. This is a great comfort for vs to consider the excellency of his sacrifice being without all blame or blemish without all fault or imperfection for he was miraculously conceiued partly to fulfill the prophesies of the Prophets Esay 7.14 and partly because the generation of mankind is wholly corrupted therfore in the birth of Christ it was most requisite that the vnspeakeable worke of the Spirit should come in that so hee might not bee tainted with the common and generall infection of originall sinne but might be endued with most perfect purity and innocency and so be fully able to couer our impurity and impiety Ephe. 5.26.27 and withall as by a certaine pleadge assure vs that in the end al our sins and imperfections shall be done away In him is that fulfilled therefore which is spoken in the Lamentations that he was whiter then the milke and purer then the snow and it agreeth more fitly and truly vnto him then vnto these Nazarites Secondly this teacheth that such as were Vse 2 speciall ornaments of the Church and haue receiued a more eminent office and calling then others should also labor to shine before others in holinesse of life according to the measure of grace which they haue receiued as Rom. 16.7 Salute Andronicus and Iunia my kinsemen and fellow prisoners who are of note among the Apostles These thus aduanced of God are in the eyes of the world as a City set vpon an hill a little blemish is soone seene in their face a smal staine appeareth in their coat and therefore Satan laboureth
that seeing God hath created vs and giuen vs our being to serue him albeit we be reduâ—ed by others it shall not profit vs oâ— deliuer vâ— from iudgement Ignorance shall excuse no man it is the fountaine of all sinne it is the cause of all punishments Hos 4 1. Mar. 12 24. it is not enough for vs to say we are no seducers and deceiuers of others because if we be seduced and deceiued by others wee are partakers of their sinne and shal beaâ—e our iust condemnation Secondly seeing the poore seduced people Vse 2 shall not escape no more the the chiefe Ring-leaders and heads of the conspiracy against God it is our duty to search narrowly and view diligently that which is brought and taught vnto vs we must beware of seducers and Captaines that leade to lewdnesse of life or corruption of doctrine It behoueth vs to shew such loue to God and his truth as to withstand such as goe about to infect vs to shame them to bewray them to reprooue them to conuince them and to take heed that we be not drawne away with them eyther by their flattery or by their authority Hence coÌ„meth the exhortation of Christ Beware of false Prophets which come to you in Sheepes cloathing but inwardly they are rauening wolues yee shall know them by their fruites Math. chap. 7. verse 15. By these the LORD our GOD tryeth vs whether we loue him with al our harts with all our soules He chargeth his people to seeke carefully to search earnestly Deut. 13 14. and to enquire diligently if there bee any such wickednesse There is no loue to God where his truth is not professed followed and maintayned The Apostle Iohn chargeth those to whom he wrote Not to beleeue euery spirit but to try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 1. But where is this ability to bee found And where shall we meete with those that are able to discerne of spirits Looke vppon the greatest part of our congregations and behold they are not able to make any tryall of truth from errour They are fit to entertaine any doctrine They know no difference betweene the mists of Popery and the light of the Gospel They embrace this Religion because it is established by authority defended by the Law professed by the Prince countenanced by the Magistrate embraced by the multitude freed from trouble controlled by none But aske them a reason of the hope that is in them and call them to an account of the faith which they hold Aske them what they beleeue and how they thinke to be saued they are taken speechlesse and not able to giue any reasonable answer And how can it bee otherwise in many places where such as should bee eyes to others are blinde themselues a naked ministery hath made a naked people an ignorant ministery hath made an ignorant people a simple Teacher hath made a sottish hearer For as Moses saw that the people were naked Because Aaron had made them naked Exod. 32 25 vnto their shame among their enemies so wee see the people without knowledge and vnderstanding because the Watchmen are blinde the Embassadors are dumbe the Shepheards are simple the Teachers are not able to instruct themselues The meanes to bring vs to this spirituall iudgment to try the spirits Rules to be obserued to enable vs to try the spirits are to obserue these few rules and directions following First we must haue the word of God to dwell plentifully in vs we must reade and search the Scriptures as Christ commanded Iohn 5 39 and the men of Berea practised Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets and are commended for it by the Spirit of God We must not take euery thing that is deliuered but search and try the things that are deliuered Secondly we must continue constant in the things which wee haue learned thence Thus the Apostle exhorteth Timothy who had beene brought vp in the Scriptures of a childe To perseuere in the things which hee had learned and was perswaded of knowing of whom he had learned them 2 Tim. 3 14. Thirdly we are to auoyd those places and persons where abhominations are set vp and maintained lest ioyning and partaking with them in their sinnes wee be also companions with them in punishments Thus doth the Apostle teach vs to giue a farewell to those places I heard a voice from heauen say Goe out of her my people that yee be not partakers of her sins and that ye receiue not of her plagues Reuel 18 verse 4. Fourthly we are to magnifie the Ministery of the word where it is planted and established we are diligently to attend vnto it and to heare it with all patience and reuerence to encrease in vs both knowledge and obedience to worke in vs faith a sound beleefe to bring vs to a true sight of our sinnes and to an vnfeigned repentance from dead works If these rules be carefully and wisely obserued we shall bee made able to try all things that we heare to refuse the euill and to hold fast that which is good Lastly we may from hence conclude the Vse 3 wofull condition of all seducers that seduce and deceiue the simple people they are sure to perish and to be destroyed It is a greeuous sinne not to embrace the truth of God but to erre from the wayes of saluation but it is more greeuous to draw away others and to plunge them into the pit of destruction They are accursed in the law which make the blinde to go out of the way and all the people were to say Amen Deut. 27 18. If we see a poore blinde man wandring hither and thither for want of a guide and groping to finde his way if wee lay stones or stumbling blocks before his feere to supplant him and cause him to fall downe all men are ready to condemne it of rigor and cruelty The very heathen which neyther know the Law nor vnderstand the Gospel could say Cicer. li. 1. offic that whosoeuer sheweth not the way to a trauailer and wayfaring man when he seeth him out of the right way is without all pitty and compassion as if one should refuse to suffer his neighbour to light his Candle that is gone out at his Candle that burneth But if a man should leade his brother beeing in a strange and vnknowne Countrey quite and cleane out of the way direct him of purpose into places of danger and thereby as it were blow out his Candle that burneth bright all men would haue accounted him a monster and vnworthy to liue vpon the earth If our brother want our helpe or counsell we are bound to do all good vnto him and it is a note of cruelty to shutte our mouthes or hands when they should bee opened as wee see in the examples of the Priest and Leuite Luk.
their families according to the house of their fathers Hitherto we haue spoken of the order prescribed vnto Moses and the people to be obserued now followeth briefly the execution of the commandement as the conclusion and shutting vp of the Chapter in these 3 verses Howbeit before the performance thereof Moses addeth two cautions necessary to be obserued and considered First the totall summe of them that were numbred before which amounted to the number of sixe hundred thousand and three thousand fiue hundred and fifty Loe how great the blessing of God was in multiplying his people and what the truth of his promise is that he made to Abraham Secondly the exemption of the Leuites who were acquitted and discharged out of the former muster being appointed to another office of another nature verse 33. Then is annexed the obedience it selfe to the commandement of God set downe both generally The children of Israel did according to all that the Lord commanded Moses and then particularly in two points They pitched by their standards and they set forward euery one according to their families according to the house of their fathers No man murmured at the order of God no man enuyed his superiour no man contemned his inferiour but all of them rested in his ordinance marched according to his direction and appointment We learne from hence that it is the duty of Gods children Doctrine 8 to yeeld obedience not onely to some It is our duty o yeeld obedience to all Gods commandements but to all the commandements of GOD. God requireth at our hands a full and entire obedience Doe wee require commandements to confirme this vnto vs or would we haue examples Let vs consider both And first for precept The Apostle is plaine 2. Corin. chap. 7.1 2 Cor. 7.1 Hauing these promises let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Where we see he perswadeth to make a through worke to clense our selues not onely from some filthinesse and to retaine some but from all not onely of the body but of the soule euen of the whole man Likewise in the former Epistle 1 Cor. 5.7 chap. 5.7 purge out the olde leauen that ye may be a new lumpe as ye are vnleauened He confesseth that they were renewed and regenerated in part and therefore concludeth must proceed and goe forward vntill the worke be wholly finished For the word is compounded signifying not only to purge but as much as may be possible to purge out quite and cleane as the Israelites were commended when they celebrated the Passeouer to put away all leauen from them so that whosoeuer had any in his house should be cut off from his people To this purpose commeth the exhortation of the Apostle Heb. 12.1 Heb. 12.1 Seeing we are compassed about with so great a cloude of witnesses let vs lay aside euery weight and the sinne which doth so easily beset vs and let vs runne with patience vnto the race which is set before vs. As if he had said forasmuch as we haue so great a multitude of beleeuers which he compareth to a cloude that is thickened compacted or gathered together in the middle region of the aire of vapours wee must doe as they that runne in a race they doe not onely cast away clogges and impediments but whatsoeuer may hinder them in their course as the cares of this life the delights of the world the lusts of the flesh and generally euery thing that may cloy vs and clogge vs in our spirituall iourney Thus we see how we are commanded to cleanse away all filthinesse to purge out all leauen to cast aside euery weight Behold how the Apostle addeth vniuersall notes in euery of these places But are these precepts without examples are they meere speculatiue considerations without their vse No we haue in the Scriptures of the new Testament many among the faithfull that receiue this commendation from the mouth of God It is noted concerning Noah Gen. 6.22 Gen. 6.22 that he did according to all that God commanded him euen so did he It is recorded of Moses that when Pharaoh did giue them and their children liberty to goe into the wildernesse to serue the Lord onely their flockes and their heards should be stayed he answered boldly Our cattell also shall goe with vs Exos 10.26 there shall not an hoofe be left behind Exodus chapter 10.26 It is testified by the Euangelist Luke touching Zacharie and Elizabeth that they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Luke 1.6 Luke 1.6 All these particular testimonies doe teach vs that it is our dutie to labour earnestly and carefully to performe a pure and perfect obedience vnto all the commandements of the Lord that we may be entire wanting nothing Now we come to the reasons that we may Reason be farther confirmed in this trueth First consider the nature of God he is perfect in himselfe and perfect in all goodnesse toward vs. He faileth in nothing so that he may truely say what could I haue done more then I haue done we must therefore answere in duty and obedience vnto him Hence it is that Christ saith Be ye perfect euen as your Father which is in heauen is perfect Matth. 5. Matth. 5. â— If then we must be like him and resemble him we ought to striue to be like him in perfection Secondly Christ Iesus is a perfect Sauiour Reason a perfect redeemer a perfect mediatour Hee hath fully finished our saluation and he dyed to satisfie for all our sinnes If he were but halfe a Sauiour a party obedience might bee sufficient on our part But he neuer left the worke of our redemption vntill he had appeased the wrath of his Father and nailed all our sinnes vnto his Crosse This caused the Apostle to say He gaue himselfe for vs Tit. 2.14 that he might redeeme vs from all iniquity and purify vnto himselfe a peculiar people zealous of good workes Tit. 2.14 Seeing then that Christ Iesus hath redeemed vs from all sinne it followeth necessarily that we should follow after all righteousnesse and make conscience of all sinne Thirdly in respect of the commandements Reason 3 themselues Cicer. de offâ—â—â— lib. 2. for as an heathen man said of moral vertues that they were linked together as in a chaine so that he which had one truely had all of them so we may much better say of the Lawes of God that as there is one lawgiuer which is the Author of them all so they are all knit in a knot together that the knot cannot be loosed but all are dissolued Or they being ten words are as a band hauing ten conditions if one of them be broken the whole band is forfeited The testimony of the Apostle Iames fully accordeth and agreeeth hereunto chap. 2. Iam. 2.10 â— Whosoeuer shall keepe the whole Law
knowledge and vnderstanding enough to answere the latter and to say that as God hath appointed vs to liue so he hath appointed vs the meanes to maintaine life and therefore if we would liue we must feed our selues clothe our selues refresh our selues In like manner they that are ordained to eternall life cannot but heare the word I say they must and shall of necessitie heare it they can doe they will doe no otherwise as Act. 13.48 Act. 13.48 When the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordayned to eternall life beleeued All then that are ordained to the end are also ordained to the meanes forasmuch as whom he did predestinate them he also called and whom he called them be also iustified and whom he iustified them he also glorified Rom. 8.30 Rom. 8.30 Obiection 3 Thirdly to these that would seeme learned and to know somewhat more then their fellowes are ioyned as brethren in euill sundry of the common sort and prophane persons The Preachers say they are weake and fraile simple and sinful men If we might heare Christ himselfe or an Angel from heauen to teach vs we would beleeue The voice of our sweet Sauiour would mooue any man that hath any goodnesse in him Answer I answere the people of Israel could not heare and beare the voyce of God but desired of him that Moses might speake vnto them Exod. 20.19 Exod. 20.19 and now that we haue our owne request and hee hath sent vs in a Moses I meane a Minister wil we call for God againe will we haue sometimes God sometimes Moses at our owne pleasure like wayward and wanton children that will be pleased with nothing When God speaketh then in al haste we must haue Moses and when Moses speaketh we cry out for God whose voyce notwithstanding shaketh the heauens and cleaueth the rockes in peeces and moueth the foundation of the earth out of his place so that this was a common saying among the people of God We shall surely die because we haue seene God Iudg. 6.22 23. 13 22. Iudg. 6.22 23. and 13 22. It is therfore Gods great goodnes which we must not abuse to put his heauenly treasures in earthly vessels that man might be instructed by the Ministery of man to the end that the glory might be his and the benefit ours Such as heare them do heare Christ Luke 10.16 such as despise them despise Christ himselfe Doest thou then desire to heare Christ heare his Ministers who hath put the word of reconciliation into their mouthes and in his stead beseech vs to be reconciled vnto him Obiection Fourthly others of the same spirit obiect in this manner We haue the Scriptures in our houses we can reade them â—or we heare them read vnto vs at home there are set downe the most perfect Sermons of Christ of the Prophets and of the Apostles can our preachers amend them Answer I answere the Sermons of Christ and his seruants are most absolute and perfect and profitable in themselues as also alsufficient but not so to vs vntill they be explaned and applyed to the consciences of the hearers in the ministery of the word A loafe made of the finest fattest of the wheat is nourishable in it selfe but it is vnfit for our nourishment vntil it be cut and diuided into peeces that euery one may haue his portion and therefore whosoeuer is a workeman that needeth not to be ashamed must rightly diuide the word of trueth 2. Tim. 2.15 2 Tim. 2.15 The Eunuch sitting in his chariot had the Scriptures with him and read in them in his chariot as well as we doe in our houses yet when Philip said vnto him Vnderstandest thou what thou readest he answered Act. 8.31 How can I except some man should guide me Thus we see that albeit wee haue the Scriptures lying by vs in which we are to reade that they may dwell in vs plentifully yet we shall alwayes want the giftes of the Minister for the interpretation of them as children do the helpe of one to cut their meat when it is prepared and prouided for them or else they shall remaine an hungred Lastly there are others whose consciences Obiection 5 condemne them of wickednes and prophanenesse that obiect There are none worse then those that are common and continuall hearers of Sermons if then it be so good why doth not the word make them better Answer I answere this is a common and a cursed slander This is the old language of the diuell and of his instruments If Iob be accounted a iust man fearing God and eschuing euill the diuell will not sticke to face it out that he is an hypocrite The Pharises which were his hired seruants could say None regarded Christ but the people that are accursed Ioh. 7.48 49. Ioh. 7.48.49 Wherefore it is false that all are so they onely vtter the gall and malice of their diuellish hearts who enuy the grace of God in others and cannot abide that any should be more forward and feruent then themselues Secondly if this be granted and yeelded vnto them the which notwithstanding is most vncharitably surmised and vnconscionably alleadged of them yet they shew themselues wrangling Sophisters arguing from a false cause forasmuch as this badnesse and beastlinesse that appeareth in the liues of many hearers is not an effect of preaching or hearing but a sinne resting in the persons and proceeding from the prophane and vnregenerate hearts of those that heare Luke 8.11 as when good corne is sowen in barren and vnfruitfull ground or as if an husbandman should plough vp the fruitlesse sand or sow among thornes These instruments of Satan that seeke to disgrace the sauing hearing of the Gospel and whip the faithfull for the faults of hypocrites neuer cry out against open and notorious offenders against blasphemers against whoremasters against drunkards and such like Prophane beasts but if any bee an hearer of the word and study to reforme his life according to the streight line thereof he is a great eye-sore vnto them because the light that shineth in them serueth the better to discouer the darkenesse of their liues Thus many filthy swine and foule-mourhed dogges haue liberty to prophane the holy things of God The hearers of Christs Sermons were of foure sorts three were euill Matth 13.3 and receiued the word no otherwise then if seed should be cast in the high way or in stony ground or else among thornes where it bringeth forth no ripe fruit onely the last sort heard the word with good and honest hearts brought forth fruit with patience Whereas these that are carryed away with rash iudgement make all alike put no difference betweene one and another and will haue all hearers to be bad men Thirdly God hath appointed the preaching of the word not onely to conuert the elect but to harden the wicked as the Sunne
cut off a part then to bring the life of his patient into danger So should it be in the Church it may be willing and desirous to keepe it selfe within the degrees of admonition exhortation reprehension rather then to proceed to the vtmost to wit to excommunication Wee must remember to take heede of extremity and be sure alwayes to temper seuerity with compassion setting the example of God euermore before our eyes who in iudgment remembreth mercy Haba 3.2 The Church hath the helpe of the Christian Magistrate he wil take order and make lawes that the obstinate shall be chastened if any presume to contemne the first second and third admonition so that the sword of excommunication shall seldome and sparingly bee drawne out â—tractat de â—â—municat as it hath fallen out in many Churches But when these will not serue and suffice the Church ought to proceed further lest contagion as an infectious disease enter in among the sheepe of Christ to the destruction of many soules Lastly it is euident that this discipline prescribed by Christ deliuered by the Apostles and practised by the Churches ought to haue place in euery congregation and where it is not let the Pastour supply that want by his duty and diligence in teaching and preaching of the Gospel which is as his fanne to blow the chaffe away and as the shrill trumpet waxing louder and louder to make them afraid Especially we must beware lest we shold condemne that to be no Church where there is want of this censure or where it is not duly executed as if there could be no schoole without a rod. This was the opinion of the Donatists in former times and this the sect of the Anabaptists holdeth at this day which is as absurd as if one should say that it could not be a sound body that neuer had member cut off nor that be a good Physitian that neuer came to cutting and caulterizing neither that an expert Chirurgion that vseth not a saw and other tooles to pare away and to open If we haue the right vse of the word let vs submit our selues vnto it which is able to cut off the head of sin as with a sword and to burne vp our corruptions as with violent and deuouring fire and to breake in peeces the stony hearts of such as goe forward in their iniquities as with an hammer Verse 3. Both male and female shall ye put out After that we haue set downe the particular parts of Gods commandement touching putting out of the campe the lepers and such as had issues and them that were defiled by touching of the dead we are now come next in order to the manner of the commandement shewing how farre it is extended it layeth hold on all sorts and degrees both male and female And we shewed before diuers examples of the trueth heereof in the beginning of this Chapter from whence we might obserue that the ordinances of God must be handled without partiality and respect of persons The word of God serueth not onely to reprooue the lowest and poorest but as well the highest and chiefest And the Ministers of God haue their office committed vnto them to reprooue sinne for all and not sow pillowes vnder the elbowes So ought it to be in the censures of the Church But to passe ouer this point let vs come to the reasons seruing to confirme the former doctrine whereof the first is that because sinne defileth therefore the obstinate sinner is not to be suffered The strength of this reason enforceth the putting out of the Church the leprous that is sinnefull persons in consideration of the nature of sinne that it is filthy and infectious So that the consideration of the contagion of sinne ought to mooue the gouernours of the Church to remooue such out of it as are of a corrupt and wicked life But to omit this also we see how he expresseth the nature of sinne it defileth their campes and it defileth three wayes persons actions and places From hence we are to learne that all sinne is foule and filthy vncleane and loathsome Doctrine All sinne is contagious vnto men and foule in the sight of God Lamen 1.9 Zach. 13.1 infectious and contagious in the sight of God Heereunto commeth that which Moses saith Leuit. 18.24 Defile not your selues with any of these things for in all these the nations are defiled which I cast out before you The Prophet Ezekiel warneth the people of Israel to take heed they did not defile themselues with idoles Ezekiel 20.18 Our Sauiour reproouing the hypocrisy of the Scribes and Pharisees maketh the point plaine with which we deale Matth. 15.19 20. Out of the heart proceed euill thoughts murders adulteries fornieations thefts false witnesse blasphemies These are the things that defile a man but to eate with vnwashen hands defileth not a man Heereunto we may adde directly to the purpose the exhortation of the Apostle Paul 2 Corinth 7.1 Hauing these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God And in the Epistle to Titus chap. 1. ver 15. he saith Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled The Apostle Iames calleth sinne filthinesse and superfluity chap. 1. verse 21. whereunto we might adde sundry other places Zeph. 3.1 Reuel 21.27 and all of them ayming at this that as all sinne is contagious vnto men so it is also foule and filthy in the sight of God Let vs see this yet farther assured and confirmed Reason 1 vnto vs by the word of GOD first by such comparisons as the Scriptures vse to expresse the nature of it It is as an vncleane cloath Esay chapter 64. verse 6. We are all as an vncleane thing and all our righteousnesse are as filthy ragges and we all do fade as a leafe and our iniquities like the winde haue taken vs away It is compared to the blood of pollution for which the menstruous woman was put apart seuen dayes so that whosoeuer touched her was vncleane vntill the euen Ezek. 16.6 9 12. Leuit. 15 19. We come into the world more defiled in soule then polluted in body and more vnsauory in the nostrils of God then a dead carrion lying long in a tombe is stinking in the nostrils of men Matth. 23.27 28. Can you name any thing more vnsauory and vnwholesome then these things who doth not loath them at the naming of them and yet sinne is more odious and abominable then all these Reason 2 Secondly all sinne defileth the soule more then mire and dung can defile the body and garments of those that are soiled with it It defileth the person that doth commit it and continue in it without repentance it polluteth and prophaneth the actions of greatest deuotion in the seruice of God The Prophet Haggai saith Hag. 2.13 If one that
power of Satan to the end wee should intangle our selues againe and giue vp our selues to his seruice who is the sworne enemy of God whereas wee are deliuered out of the hands of our enemies that wee should serue the Lord without feare in holinesse and righteousnesse before him all the daies of our life Luke 1 74 75. Labour then to be in Christ and examine thy selfe whether he be in thee or not study to be partaker of the benefits of his passion and to be washed from the filthinesse of our corruption This is a priuiledge belonging vnto the Church of God as the Prophet Esay noteth chap. 33 verse 26. The inhabitant shall not say I am sicke and the people that dwel therein shall be forgiuen their iniquity What then Shall wee continue in sinne because sinne is pardoned Or shall wee turne the grace of God into wantonnesse because grace hath abounded God forbid how shall we that are dead to sinne liue any longer therein Roman 6 2. We are baptized into the death of Christ and are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so we should also walke in newnesse of life Our old man is crucified with him that the body of sinne might be destroied that hence forth wee should not serue sinne The more wee profite by the death of Christ the more wee grow in sanctification and the farther wee proceed in mortification It is one thing to talke of the death of Christ and another thing to feele his death working in vs it is one thing to know that he died and another that he died for vs. It is not enough to reason of his death and to conferre of it except it be as a strong purgation to cleanse vs from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Holinesse in the soule is as health in the body and peace in the City and marrow in the bones It is the righteousnesse of Christ that giueth life vnto vs so that so farre as we liue we are sanctified The life of an vnregenerate man is no life but rather a death they are twice dead dead in soule and dead in body there is no life of God in their mindes or willes or consciences or affections They may well breath in the ayre as the brute beasts do but they haue no heauenly breath or celestiall motion in them They haue the naturall life but they are vtterly ignorant what the spirituall life meaneth But he that is spirituall indeed and truely sanctified the farther he proceedeth the weaker the motions of sinne are in him euen as the neerer a man draweth to death the lesse motion is in him If we be once in Christ and dead with him the pleasures of the world the delights of the flesh the lustes of the eyes the pride of life and the vanities of carnall men will moue vs nothing at all They that were our familiar companions in sin will be shunned of vs bitter vnto vs and banished from vs. The euill workes wherein before we tooke our whole delight will be greeuous Irkesome vnto vs so that we will by no meanes abide to heare and see the vnrighteous deeds of the wicked which before did minister matter of sport contentment vnto our soule Lastly seeing the death and shedding of the blood of Christ is the meanes of our saluation Vse 4 and free pardon of our sins we are to reioyce at it and to comfort our selues in it aboue all things in the world as that which hath procured the greatest blessing that can befall vs so that if we can find but one drop of his blood to be by the power of the Spirit sprinkled vppon our consciences to purge vs from dead workes it should reioyce vs more then the gaining of a kingdome or the increasing of our corne and cattell If a man should liue in health wealth in honour preferment in fauor and friendship of the mighty in credite estimation of men in the praise applause of the world so that he had no experience of sorrow and sicknes of misery calamity yet if he haue not this principle writtē in his hart that Christ shed his blood for him and nailed his sinnes vpon his Crosse and carried them with him into his graue to bury them in perpetuall forgetfulnesse What comfort could all these things bring vnto him Or what sound delight could hee take in them Or what were he nearer for them vnto saluation But if wee should want all these blessings of honour of riches of fauour of preferment and such like and on the contrary side taste of the cup of affliction in great measure and drinke vp the dregs of it if we should endure pouerty banishment infamy iniury disgrace distresse discredite slanders perilles persecution need nakednesse and all kinde of aduersity yet these could not make vs miserable Rom. 8 39. nor separate vs from the loue of God which is in Christ Iesus our Lord. It is he that died for vs yea rather which is risen againe who is euen at the right hand of God and maketh intercession for vs. Who then shall lay any thing to the charge of Gods elect who haue a discharge giuen them from all their sinnes As for troubles and afflictions they are sanctified vnto them and serue to bring them neerer vnto God and are approued meanes whereby they are broght to a conformity with Christ True it is Iob 2 4. our nature abhorreth nothing more then affliction so that it is greeuous for the present and not ioyous It is well obserued that when Iesus went vp to the Mountaine to preach all his Disciples went with him none forsooke him nor fled from him but when he went to Mount Caluarie to suffer they all left him alone Hee hath at all times many that are ready to follow him by professing but few are willing to follow him by patient suffering Wee are content to goe with him into the Temple but we will not accompany him to the Crosse Peter shewed this too plainely both by his words and by his practise When Christ once made mention of his suffering he said vnto him Math. 15 22. Master pitty thy selfe And when he was in the High-Priests hall was assaulted and tempted for feare of the persecutors and danger of death hee denied his Master Notwithstanding we must feare to sinne against Christ more then to suffer with Christ forasmuch as if we suffer with him we shall also be glorified with him There is nothing can make vs miserable but that which bringeth vs out of fauour with God and separateth vs from him now there is nothing can separate vs from God but sinne nothing can destroy the soule but sinne and sinne is able to do it They therefore are truely happy that haue the power and strength of sinne abolished and are no longer
especially to tempt and seduce them These are great motes in Satans eies as marks set vp for him to shoot at because these do most of all seeke the subuersion of his kingdome and the withdrawing of others out of his snares wherein he holdeth them captiue and therefore he hateth them to the death We see he began with Christ and he euermore desireth to hit the fairest marke and to strike downe the highest tree It was a cunning policy of a crafty captaine to command his souldiers to strike at no part of the enemy but at the face and the king of Syria commanded his chiefe commanders to fight neither with small nor great saue only against the king of Israel â— 22.31 Such is the policy of Satan he desireth to winnow and wound the chiefest and choicest of al and he hath oftentimes preuailed as we see in the examples of Noah Lot Dauid Moses Aaron Salomon and many others yea he bendeth his forces and fury so much the more to ouerthrow and ouerturne these because he knoweth that in ouer-mastering them he commonly in their fall giueth the foile to diuers others It is noted that Satan stood at the right hand of Ioshua to resist him Zac. 3.1 So Paul was assaulted aboue his fellows because of his rare and excellent gifts this was the cause why he was so much maligned And Christ telleth his disciples that Satan desired to winnow them â—2 31 them I say aboue others as their calling was aboue others for they were the master-builders and laid the foundation of the Church vpon which others builded Let al those therfore whose place and calling and gifts make theÌ„ euident eminent aboue others take heed to themselues to their carriage and conuersation let them labour to cleaue more closely to God â—5 36 and so to let their light shine before men that they seeing their good works may glorifie their Father which is in heauen These are as chiefe Captaines of the hoste and the ensigne-bearers of the Church to shew the way to others and to go in and out before them in an vnreproueable and vnblameable course and though they draw not all vnto them by their example yet their forwardnesse and feruency their zeale earnestnes shall serue to instruct many others Vse 3 Thirdly seeing these Nazarites must keep themselues from wine and strong drinke as also from eating fresh or dryed grapes so long as the daies of their separation endured or learn hereby that it is our duty to fly from all euill euen all the occasions and allurements of sin whatsoeuer though they be neuer so pleasant to the eye or sweet to the taste inasmuch as we shall find them in the end to be more sharp then vineger more bitter then wormewood more deadly then poison Abner the Captaine of Saul and of his sonne accounted warre as a sport which yong fellowes did make howbeit he confessed the end would prooue bloody 2 Sam. 2.26 when he cryed out Knowest thou not that it will bee bitternesse in the latter end so howsoeuer the foole make a mocke of sinne and it seeme pleasant and profitable at the first yet the end wil be mourning and lamentation This did Zophar teach in the book of Iob Though wickednesse bee sweet in his mouth though hee hide it vnder his tongue yet his meate in his bowels is turned it is the gall of aspes within him c. Hence it is that the Apostle Iames saith Iam. 1.27 Pure religion and vndefiled before God euen the Father is this to visite the fatherlesse and widows in their affliction and to keepe himselfe vnspotted from the world If we doe this then we shall bee true Nazarites separated from the world and brought neere vnto God then we shall bestow our mindes and meditations vppon him and withdraw our cares and cogitations from the desire of earthly things When God called Abraham out of Vr of the Caldees Gen. 17.1 he required of him to walk before him and to be vpright Such a spirituall Nazarite was Noah God saw him iust in that prophane age when all the earth had corrupted their wayes Gen. 6. Such a Nazarite was Lot in sinfull Sodome 2 Pet. 2.7 when he vexed his righteous soule from day to day beholding the vncleane conuersation of those cursed Sodomites Thus was Noah out of the world while he was in the world thus was Lot out of Sodome even while he was in Sodome and thus should our conuersation be in heauen while we haue our being and dwelling vpon the earth Phil. 3. Such a Nazarite was Nathaniel in whose spirit there was no guile Ioh. 1. for as he is said to be an Israelite indeed so it may be said he was a Nazarite indeed And as these were holy vnto God so must we labour after purity and offer vp our bodies an holy and liuing sacrifice to God Rom. 12.1 Euery one that calleth vpon the Name of the Lord must depart from iniquity 2 Tim. 2.19 We must labour to be cleere from the workes of darknesse and from the sinnes of worldlings and wicked persons marking what the Apostle saith 2 Cor. 7 1. Cleanse you selues from all filthinesse of the flesh and of the spirit perfecting holinesse in the feare of God For as these Nazarites were not to taste of the iuyce of liquour of the grape so we should not intermeddle with any sinne but shunne and shake off the same much more then we would to be defiled with mire and dirt 2 Cor. 6.17 remember the counsell of the same Apostle What agreement what fellowship is there betweene light darkneâ— therefore come out from among them and separate your selues touch no vnclean thing then shall we be the sonnes and daughters of the Lord Almighty Vse 4 Fourthly consider from hence the false ground that the Papists build vpon to establish the Monkish and Fryarly Orders wherby they build an house vpon the sand which cannot continue For from this ceremony and vow of the Nazarites being a more strict kind of life in the abstinence from sundry pleasures that others lawfully tooke in the moderate vse of the good creatures of God and consequently a profession of greater holinesse by sequestring themselues from the company of men to giue themselues wholly to prayer and meditation Bellar. contro 5. cap. 5. lib 2. de Monachis the Popish doctors goe about to defend the Monks and Friars and that swarme and rabble of Locusts that came out of the bottomelesse pit and to set vp their vnorderly Orders to be a profession of life of greater holinesse and perfection aboue others which the common sort cannot attaine vnto Howbeit if we consider the matter aright compare them together we shall see there is no agreement nor likenesse betweene them This vow was grounded vpon the word of God and warranted from thence the Monkish life is deducted from the puddles of mans inuention These bound themselues
condemn our churches our ministers our sacraments to be no true Churches of Christ no true Ministers of Christ no true Sacraments of Christ And concerning our Liturgie or forme of publike praier read and prescribed to bee read they account it Antichristian they vtterly detest it and account it abhominable no more acceptable to God then the offering of Swines flesh was vnder the Law which the Lord abhorred as if they had instead of his appointed sacrifices cut off a dogs necke And albeit we haue the examples of all other Churches vnder heauen as presidents that go before vs in this practise and albeit wee follow them as they followed Christ yet they wil not allow vs to be like to them nor wil permit that to the people of God which he here prescribed to the Priests yea albeit they haue no examples whom they can pretend to follow yet they wil be singular in their own conceits condemn al others that will not ioyne with them The 136. Psalme was sung in the congregations long after Dauids daies as appeareth 2 Chro. 20 21. what Did they therein offer vp swines flesh Hezekiah that godly king that set his whole heart to seeke the Lord whom the Lord healed of an incureable disease â— Kings 21 1. Esay 38 8. and wrought a miracle in the heauens to assure him of deliuerance from his enemies this good King so much regarded of God togither with his Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer 2 Chro. 29 30 so they did according to the kings commandement sing praises with gladnes they bowed their heads worshipped 2 Chro. 29 30. Did the King and the Princes command the Leuites to offer vp swines flesh or was their seruice no better accepted then the cutting off of a dogs neck or did it any whit quench their zeale or slake their deuotion that the words were not their owne but penned long before by Dauid the Prophet and Asaph the Seer No they praised the Lord with gladnes of heart and humblenes of mind which they testified by this sign that they bowed their heads and worshipped Obiect But it will be saide This was a thansgiuing I confesse it was but if it be lawfull to vse a set forme of praising and thansgiuing Answer then also of praying and making petition because there is a like reason of both And that we may the better see their errour and themselues confesse they are deceiued let vs examine som of their obiections in this place the rest we will reserue vnto the 10. chapter Numb 10 35 36. where we shal haue farther occasion to search more into this point One obiection which Obiection 2 they alledge is this that this set seruice is to quench the spirit 1 Thes 5 19. and to limit him that teacheth vs to pray to tel him how farre he shal go and to appoint him his banks and bounds beyond which he may not passe whereas we shold pray as the Spirit moueth giueth vs vtterance To vse a set forme or if you list to call it so a stinted forme of praier Answer is not to stint the Spirit but to helpe the Spirit But doth the Spirit of God need the help of man Obiection 3 Is not he al-sufficient by himselfe of himself Answer He standeth not in need of vs but is most sufficient howbeit the Spirit in vs is weake the worke of the Spirit is vnperfect and is perfected not all at once but by degreee If all the true seruants of God had receiued a perfect measure of grace and if all that haue the Spirit of God had the same Spirit fully without any defect or infirmity they should not neede any humane helpes but haue sufficient store of their owne So then to the former obiection I answer 3. things First if hee that taketh a booke and readeth a set prayer did stint the Spirit then he that taketh the Scripture into his hands and readeth a chap. out of the old or new Testament and then staieth goeth no farther might as wel be said to stint the Spirit Or he that heareth another pray should stint the Spirit also because all such as heare the prayers of others are stinted what to heare All cannot neyther ought to bee speakers either in the priuate house or in the house of God 1 Cor. 14 40. this were to breake the order of decencie required in prayer now such as are hearers of others haue words after a sort prescribed vnto them and limited how farre to goe and yet cannot such hearers be iustly taxed to limit or to quench the Spirit Againe obserue that the Spirit of God is neuer stinted or curbed neither can rightly be said to be quenched so long as it is kept within his owne bounds that is the limits of the holy Scripture as it ought to be Hee then that prayeth the prayer of Christ or the salutation of Paul or a Psalme of Dauid which he hath premeditated before or committed to memory cannot be said to quench the Spirit except we will imagine that the Spirit can be against himselfe Lastly to quench the Spirit is to oppose against the voice of the Spirit Rom. 1 18. to crosse and contradict the Spirit and to with-holde the truth in vnrighteousnesse Therefore althogh a man doeth not speake euery thing that the Spirite putteth into his head and into his heart yet hee cannot be charged to quench the Spirit except he set himselfe against it that with a set purpose to gainsay and resist it As for example when wee craue of GOD to feed vs with food conuenient for vs Pro. 30.8 to make vs content to eate our own bread 2 Thes 3 12. though we do not expresly pray to God to keep vs from vsing vnlawful shifts vngodly meanes whereby we seeke to get into our hands the goodes of other men yet we cannot be said to quench the spirit except we refuse so to pray because wee purpose to liue and thriue by iniuries and oppressions by fraud and deceit then indeede we quench the Spirit because we controll the voice of the Spirit speaking to vs in his word Again they obiect Obiection 4 that the scripture techeth that we know not what or how to pray Rom. 8 26. The spirit helpeth our infirmities for we know not what we shold pray for as we ought c. but when we haue a set forme of prayer framed to our hands and the booke lieth before vs wee know then what to pray and neede not the helpe of the Spirit and therefore such cannot say with the Apostle they know not what to pray for as they ought This is a silly collection and indeede a meere cauillation I answer therfore 2 things Answ First by setting downe the meaning of the words We know not what wee should pray for as we ought to wit of our selues as 1 Cor. 2 14 15.
and false measures to make triall of themselues of whom I may say as the Lord doth of Belshazzar Dan. 5 27. Thou art weighed in the ballances art found wanting for while they measure themselues with the mete-yard of others they keepe a false measure in their owne house which is an abhomination vnto the Lord Prou. 11 1 16 11. Euery one must weigh himselfe if he wold not be found too light with the weights of the Sanctuary and measure himselfe with the standard of the Scripture comparing his workes with the word of God and not with the life of other men then he shall be sure not to bee reprooued Euery Christian is like the Sunne that neuer standeth still but is euer in motion If our conuersation be in heauen we must be goers walkers runners goers in the right way walking toward our iournies end and running in a race that we may obtaine We must be as plants growing in the house of the Lord Psal 92 13. Such as are planted in the house of the Lord shall flourish in the house of our God There must be none of Gods seruants that must be idle and stand still doing nothing they must be labourers that looke to receiue their penny when the euening cometh Math. 20 verse 8. Hee that had receiued a talent and digged and hid it in the earth was accounted an euill and vnfaithfull seruant Math. 25 26. Who will entertaine a seruant to giue him meate drinke and wages that will do nothing but looke about him and neuer set his hands to worke and shall we think that God will receiue such seruants into his house as sit still and will doe him no seruice at all Shall we put our hands into our bosome and neuer pull them out againe to imploy them as we ought to do Let vs euermore bee doing somewhat that may please God blessed is that seruant whom his master when he commeth shall finde so dooing Thirdly such deserue to be reproued and Vse 3 to be ranged in the number of the former who hate and scorne those that go before them and beyond them in the duties of piety in gifts of knowledge and vnderstanding But we must take heed we do not oppose our selues against any worke of grace that is euident and eminent to be seene in any of Gods seruants For this is as much as to hate and scorne the word of God nay the Lord himselfe the Gospel of peace nay Christ Iesus the author and first Preacher of it It argueth a malicious heart against our brethren and that in the highest degree like Caine who hated his brother Gen. 4 ◠Heb 11 4 because God accepted his offering Malice against any man is an euill roote that bringeth foorth bitter fruites to maligne any for his riches for his peace for his prosperity is very dangerous but to enuy him repine at him for heauenly riches for his soules health for the peace of a good conscience and for matters that concerne his euerlasting saluation in Gods Kingdome is a thousand times worse then the malice of Saul against Dauid or of Pharaoh against Moses and the Israelites True it is these sought their liues but such desperate malicious persons that enuy glory and immortality and heauen it selfe to others do seeke the life of their liues the other were guilty of the blood of their bodies whō they hated and persecuted but these are guilty of the blood of mens soules and their thirst cannot be quenched but by rasing them out of the booke of life These are stamped with the image of Satan the old deceiuer and the first enuious person that euer was who being fallen into condemnation himselfe enuied the standing of mankinde in the state of grace 〈◊〉 4 5. and therefore could not rest nor be quiet vntill he had plunged man into the same gulfe of condemnation So is it with these men they are backward in the feare of God themselues and they desire to haue all like them to be backeward as themselues Let vs take heed of such enuie let vs barre no man of Gods Kingdome Vse 4 Fourthly it is our dutie to proceed in sanctification and labour to bring foorth fruite euermore in old age Psal 92 15. Let vs leaue the principles of the doctrine of Christ go on vnto perfection not laying again the foundation Heb. 6.1 Let vs not thinke wee haue attained vnto perfectiō but forget that which is behinde and endeauour to that which is set before vs let vs presse toward the marke for the price of the high calling of GOD that so we may apprehend that for which we are apprehended of Christ Iesus Phil. 3.13.14 Let vs cleanse our selues from all filthynesse of the flesh and Spirit perfecting holinesse in the feare of God 2 Cor. 7 1. True it is that albeit the good worke begun in vs be but as a sparke of fire kindled in wood or a yong plant newly grafted in the stocke or as a drop of raine fallen into the earth yet Christ Iesus doth accept of the truth sincerity of the new work wrought in vs be it neuer so small howbeit we must not euermore be as smoaking flax as bruised reeds and as new-set plants wee must not still be weaklings but as the graine of Mustard seede which is one of the least of the sorts of seedes but it groweth great and becommeth as a tree and the birds of the aire builde their nestes in it Math. 13 32. Or like vnto leauen which though it be small yet being hidden in three measures of Meale the whole is leauened verse 33. Therefore it behooueth vs as we haue receiued how wee ought to walke and to please God so to abound more and more 1 Thess 4 1. Notwithstanding we must take heed that we doe not glory in our owne strength as if we were able to do the will of God touching our sanctification of our selues without the helpe and assistance of the Spirit of God without which we can do nothing at all True it is the Apostle willeth vs to worke out our saluation with feare and trembling howbeit lest any should trust in himselfe as if hee were something or build vpon the freedome of his owne will he addeth in the next words It is God that worketh in vs the will and the deede of his good pleasure Philip. 2 12 13. It is a notable token of our continuance in good things and a comfort to our consciences that we shall perseuere vnto the end if we haue a care to goe forward and to make our good workes moe at the last then they were at the first Verse 2. The Princes of Israel Heads of the house of their Fathers offered Here we haue another circumstance to be considered to wit a description of the persons that offered they were the Princes and Rulers the heads of the people And albeit they onely are expressed yet they brought their offering in the name of
waies First by his merit because his death is the propitiation for our sins whereby the wrath of God is appeased and we are absolued Rom. 3 24 25. and 5 8. Eph. 1 6 7. 1 Tim. 2 6. He paid a great price for vs and thereby hath reconciled vs vnto his Father The other cleansing is made by sanctification of the Spirit regenerating our nature and mortifying sinne in our flesh by the power of his death and resurrection Rom. 6 6 7 8. 1 Iohn 1 7. Heb. 1 3. The heathen had their continuall purgations from offences by sacrifices and they had likewise their sprinklings washings with pure water but all these were impure and vnprofitable vnto them because they wanted the inward truth which was the life of them Hence it is that the Poet saith Ter pura socios circumluit vnda â— Aeneid Spargens rore leui et ramo foelicis oliuae Lustrauitaque viros And againe in another place â— Aeneid Donec me flumine viuo Abluero That is they washed themselues and sprinkled themselues and others with pure waters therby thought themselues cleansed But these actions were meere nullities like Pilates taking water and washing of his hands before them all saying I am innocent of the blood of this iust person see ye to it Mat. 27 24. but the blood of Christ did cleaue neerer vnto him then all the water in the sea could wash away or like the circumcision of the Edomites and other Nations they had the outward action but they wanted the inward signification In like manner the Papists haue their holy-water wherewith they sprinkle such as enter into their Churches and defend their practise from this place But this is as much as to abolish Iesus Christ and to bring vs backe againe to Moses it is no better then when we haue the pure fountaine to seeke the myery puddles of our owne inuentions and to digge to our selues cesternes that will hold no water For the Apostle maketh the Iewish purifyings to be a ceremoniall rudiment Heb. 9.19 where he ioyneth the blood of calues and goates with water and scarket wool and hyssope together wherewith the booke and the people were sprinkled Now if they will retaine this hallowed water ground it likewise from the wordes of Moses they must make it also of the same matter that this was made off to wit of the ashes of a red heifer and that heifer must be first burned and also vse the other actions and rites heere named and remembred But as they haue no commandement to make it so they haue no promise annexed vnto it To leaue them and to come vnto our selues though wee haue iustly abrogated the outward sprinkling with this holy water yet wee haue the true water and the true sprinkling First therefore we learne hereby that wee are by nature vncleane and impure from the which we cannot be freed by the strength of our nature but by the blood of Christ represented vnto vs in baptisme by which wee are washed This is no vaine figure but hath his force from the ordinance of God Rom. 6.3 Gal. 3.27 Againe this teacheth vs that wee ought to come vnto God into his presence with all purity and holinesse therefore it is said that God heareth not sinners such as haue sinne reigning in them but if any bee a worshipper of God and doth his will him he heareth Ioh. 9.31 and we must lift vp pure hands 1 Tim. 2.8 Psal 26.6 and 134.2 The Prophet reproueth the Iewes that brought many oblations and offered vp many prayers but they were all reiected because their hands were full of blood Esay 1. And the Lord foreshewing the state of the Church in the time of the Gospel declareth that a pure offering should be offered vnto him Mal 1.11 Lastly we are all put in mind from hence to labour after true sanctification and holinesse of life that we may be cleane within and without We must not vainely boast of any inward purity when none appeareth outwardly for if wee cleanse that first which is within the outside will be cleane also neither should wee foolishly glory of that which is outward when there is none at all within for that is meere hypocrisie and dissimulation This also doeth the sprinkling of the water of separation signifie vnto vs as also in that they which medled with the burning of this red heifer were vncleane vntill the euen and must wash their garments before they come into the congregation verse 7.2 The Apostle setteth downe the trueth heereof 2. Corinthians Chap. 7. verse 1.2 Let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God So that sinne is an vncleane thing like the dung of this heiffer which is commanded to be burned and consumed verse 5. and it maketh vs vncleane and loathsome vnto God Iames 1 21. Rom. 6 19. Reuel 3 18 and 22 11. We see therefore heereby what to iudge of those that liue and delight in their sinnes namely that they are as filthy and polluted persons euen as a man that hath a running sore or issue about him though he be neuer so richly apparelled and haue all the sweet sauours that may bee yet he still remaineth a polluted person so is it with a man that abideth in sinne though he abound neuer so much in riches and pleasures though he bee clad in purple and fare deliciously euery day yet he is filthy odious and abhominable in the sight of God of which we haue spoken before in the 5. chapter Againe this teacheth euery man to be carefull to auoid sinne as a leprosie because it is so foule and filthy and that which will pollute him if he suffer it to continue with him To conclude let euery one bee willing to suffer the word of exhortation and be content to vndergo a reproofe for his sinnes that it may be a sanctified meanes to bring him to be clensed from his filthinesse and so be made a fit vessell to be receiued of the Lord into euerlasting happinesse in his kingdome CHAP. XX. IN the former part of this Booke Moses hath set downe many murmurings of the Israelites against God and against Moses and Aaron the seruants of God through wearinesse of their iourneyes through loathing of Manna thorough the emulation of Miriam through the report of the Spies through the enuy of the Leuites through the indignation and discontentment of the people for Gods iudgements against the rebellious whereby it came to passe notwithstanding they were compassed about with manifold mercies of God as with a wall that they waxed impatient and fretting against God vnthankfull and forgetfull of his former benefits distrustfull disdaining the present blessings they enioyed His right hand had deliuered them out of Egypt his out-stretched arme had diuided the waters of the red Sea and set them on an heap the Cloud had shadowed them the Pillar of fire had conducted them the
they would not enter into their fieldes they would not meddle with their vineyards they would not drinke of their water freely yet see with what a terror and trembling they were stricken at the approch of the Israelites neere their borders And this was the heauy hand of God vpon them as Moses declareth Deut. 2. This day will I begin to send thy feare and thy dread vpon all people vnder the whol heauen which shall heare thy fame and shall tremble and quake before thee Heereby we learne for our instruction That the enemies of God and his people are many times afraid where no true cause of any feare is Doctrine Euil men fear where no feare is Euill men are often afrayd of the people of God that faine would liue in peace So Saul liued in continual feare of Dauid 1 Sam. 18 15 29 he was vexed disquieted in heart and neuer in rest although hee weâ—e harmlesse though he sought peace and ensued after it yea the more Dauid prospered the more Saul feared him So did Pharaoh and the Egyptians feare the Israelites when they began to multiply and increase in abundance Exod. 1.12 Thus Herod feared Iohn knowing that he was a iust and holy man reuerencing him greatly hearing him gladly doing many things at his preaching Mark 6 20. Thus the high Priest feared the Apostles and the officers of the people Acts 5 26. WheÌ„ Herod and the rest of Ierusalem heard of the birth of a new King they were greatly troubled and perplexed in mind Mat 2.3 Al these things confirme the truth of this doctrine verifie the saying of the wise man The wicked flye when none pursueth but the righteous are bold as a Lion Prou. 28 1. Reason 1 The Reasons are these First because an euill man carrieth in his owne bosome a conscience for sinne which striketh and accuseth him which citeth and summoneth him before the barre of Gods iudgement seate Albeit no man can bee deposed against him albeit none can giue sentence and iudgement against him yet hee carrieth that about him which is instead of all Mala mens Tert. 〈…〉 1. sc 2. malus animus as the Poet sayth An euill minde an euill meaning an euill conscience arraigning him at the Tribunall of the eternall Iudge who shall giue to euery one according to his workes It shall serue as plaintiffe witnesse iudge and executioner against him This is confirmed vnto vs by many examples in the word of God When Cain had slaine his owne brother shed his innocent bloode which cryed for vengeance vnto heauen the reuenging hand of God pursued him Gen. 4 10 12 17. liuing as a runnagate and vagabond vpon the earth and fearing the sight of euery creature to bee armed against him he began to build a City to hide his head to yeelde him comfort to prouide for his safety and to defend him from iniury but there also the iustice of God ouertooke him the vengeance of his hand followd him and he was driuen from that enterprize The like we see in Belteshazzer Dan. 5.56 when there appeared fingers of a mans hand which wrote ouer against the Candlesticke vpon the plaister of the wall of the Kings Palace albeit hee knew not the substance and signification of the miracle whether it fore-shewed good or euill yet he carryed his witnesse with him that could not be bribed or corrupted so that his countenance was changed his thoughts were troubled the ioynts of his loynes were loosed and his knees smote one agaynst the other This terror of conscience the Lord fortold as the punishment of sinne Leu. 26 17 36 37. and Deuteronomy 28. verses 65 66 67. Againe no maruel if the wicked be oftentimes Reason 2 smitten with feare as with the spirit of giddynesse because they want the shielde of Fayth and the helmet of Hope which are as two strong Anchors to hold the shippe that it be not shaken in peeces with the stormes or dashed on rockes or drowned in the water or swallowed in quicke-sands A liuely fayth in the Sonne of God is the mother of all true comfort the peace of the soule the life of good workes the key of heauen for beeing iustified by Fayth Rom. 5 1. We haue peace toward God through our Lord Iesus Christ and reioyce vnder the hope of the glory of God Wee haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of adoption whereby we cry Abba Father Ro. 8 15. We haue boldnesse against the day of Iudgment there is no feare in loue but perfect loue casteth out feare for feare hath painfulnesse and he that feareth is not perfect in loue 1 Iohn 4 17 18. The stronger our faith is the lesse is our feare as one increaseth the other decreaseth If our faith bee little our feare is great as our Sauiour sheweth in the example of his disciples tossed with a tempest on the sea crying vnto Christ saying Master saue vs we perish Mat. 8 25 26. who saide vnto them Why are yee fearefull O ye of little Faith Now let vs come to the Vses If this be the Vse 1 nature of the wicked that he carrieth about with him a troubled and trembling conscience then a wicked man is a very coward faint-hearted being afraide of euery thing True it is there are many who neyther feare God nor the diuell who seeme to be valiant to aduenture their flesh and to expose themselues to desperate dangers in fighting and quarrelling as the manner of sundry Ruffians and swashbucklers is who feare not to meete any man in the field at any weapon and for euery crosse word are ready to giue the stab yet bring these ventrous and foole hardy fellowes to encounter hand to hand with the enemies of our soules to wrastle against spirituall wickednesses in high places and to striue as for life and death against pride prophanenesse against concupiscence of the flesh and contempt of the word against idle games of euill report against our lustes and sins which fight against our owne soules we shall see no childe so weake and willing to turn his heeles as these Ruffian-like spirits who albeit they walke with long blades by their sides or long poles on their neckes and iet vp and downe as â—ords of the earth ready alwayes to lay the hand vpon the dagger and to pick a quarrell at euery word yet they haue not the hand or the heart to strike one stroke to conquer sin and the tyrany of the diuell in themselues but yeeld themselues like slaues and captiues to do his will and are led away to destruction as an Oxe to the slaughter Notwithstanding this is true valour and manhoode to wound more and more the corruption of the old man He is stronger that conquereth himself then he that winneth a City Prou. 16 32. He is a better man of his hands that ouercommeth his own concupiscence then he that hath the vpper hand
the world to be adopted thorough Iesus Christ according to the good pleasure of his will to the praise of the glory of his grace wherewith he hath made vs freely accepted in his beloued as the Apostle teacheth writing to the Ephesians chap. 1 5 6. 1 Pet. 1 2. Thus the Church is builded vpon the vnmoueable rocke that cannot bee shaken The foundation of God remaineth sure hath this seale The Lord knoweth who are his 2 Tim. 2 19. Now let vs see what vses wee may rightly Vse 1 conclude out of this doctrine thus confirmed First we learne from hence that the opinion of those is condemned that bring in vniuersall grace vniuersall election of euery one vniuersall redemption of euery one and vniuersall vocatiō of euery one to the sauing knowledge of the Gospel For whereas the Church is as it wore the Parke of God impaled in from other waste Land or rather the Paradise of God wherein the wilde beasts of the Forrest may not enter this Doctrine pulleth vp the Pale and taketh away the enclosure laying it in common and ioyning it to the rest of the wildernesse The people of God are the little flocke in respect of the world Luke 12 32. We see frō the beginning of the world there was a difference and distinction betweene the sonnes of God and the sonnes of men Genesis chapter 6 verse 1 betweene the Iewes and the Gentiles betweene the circumcised and the vncircumcised betweene the people of God and those that were no people of his being out of the couenant To some God giueth faith to other he giueth not faith For all haue not faith 1 Thess 3 1. Therefore our Sauiour Christ saith Many are called but few are chosen Math. 20 16 and hee chargeth his Disciples when he sent them out to Preach not to goe into the way of the Gentiles neither to enter into the City of the Samaritanes Math. 10 5. and he sheweth that it is not giuen to euery one to know the mysteries of the kingdome of God Mat. 13 11. So the Apostles in spreading abroad the glad tydings of saluation and working the conuersion of the Nations to whom they were sent to preach the Gospel are commanded to remaine certaine yeares in some Cities because the Lord had much people in those places and when they were entring into other Cities the Spirit suffered them not to publish among them the way of saluation Acts 16 7. Act. 18 10. Vse 2 Secondly we must looke for a full and perfect separation of the Elect from the Reprobate of the sheepe from the goats of the vessels of mercy from the vessels of wrath when the Lord Iesus shall breake the heauens and come to iudge the quicke and the dead Indeed here is some separation made by the fan of his word by the power of the keyes by the fire or furnace of affliction yet still the chaffe is mingled with the wheate the Tares with the Corne bad fish with the good the hypocrites with the faithfull and true beleeuers But when Christ shall come with thousands of his Angels and the heauens be dissolued The bookes shall be opened and things hidden in darknesse shall be disclosed Reuel 20 12. Here a beginning is made but then shall be an absolute perfection and consummation of this separation This is opened vnto vs by the Euangelist Mat. 25 31 32 33. Seeing this separation shall come what manner of men ought we to be in all holinesse of life and conuersation Let vs search and try our owne wayes and turne vnto the Lord with all our hearts that when Christ shal appeare at the great day of the haruest and solemne season of separation we may be found good Corne and not be blowne away by the voyce of his mouth whē he shall blow the chaffe into vnquenchable fire where shall be weeping and gnashing of teeth But if we be not heere separated from the sinnes and corruptions of the wicked whē God separateth the soule and body we shall be separated from the comfortable presence of God we shall remaine with the diuell and his angels for euer neuer to be separated and sundred from them Vse 3 Thirdly this giueth good assurance and comfort vnto them that God will heare their prayers and respect them in their miseries For seeing they are his chiefe treasure Exod. 19 5 6 albeit all the earth be his seeing they are a kingdome of Priests and an holy Nation he will not see them want and stand in need of any thing which hee knoweth to serue for his owne glory and their good This is that vse which Salomon remembreth in his prayer at the dedication of the Temple 1 Kings 8 52 53. Let thine eyes bee open vnto the prayer of thy seruant and vnto the prayer of thy people Israel to hearken vnto them in all that they call for vnto thee for thou didst separate them to thee from among all the people of the earth for an inheritance as thou saidst by the hand of Moses thy seruant when thou broughtst our fathers out of Egipt O Lord God whereby we see that the consideration of the deere account estimation that God hath of his Church separating it to himselfe and calling it out of the world ought to moue vs with boldnesse to draw neere to the throne of grace and to comfort vs with assurance to be heard in our necessities For what can God deny vnto vs that hath giuen vs him selfe Or what can we want that know the loue of God toward vs before wee were Wherefore whensoeuer we are brought into any affliction and stand in need of helpe let vs be mindfull of the mercies of God toward vs and assure our selues that he which hath separated and sanctified vs from our mothers wombe will perfect his owne worke that he hath begun finish it vnto the day of Christ Lastly we must know that it is our duty to Vse flye from all vngodlinesse and worldly lustes and to haue no fellowship with the vngodly nor the vnfruitefull works of darknesse Tit. 2 12. This indeed is pure religion vndefiled to keep our selues vnspotted to the world This the Apostle Paul vrgeth 2 Corin. 6 14 15 16 17 18. Wee know that a little leauen leaueneth the whole lumpe One rotten sheepe infecteth a whole flocke One leaper spreadeth the difease further to the hurt of sundry other Now there is no leauen like to the leauen of sin 1. Cor. 5.6 no infection comparable to the infection of sin no leaprosie so deadly and dangerous as the contagion of sin which bringeth danger and destruction to soule and body Therefore we must not ioyne our selues with the vngodly seeing wee are an holy people to the Lord our God he hath chosen vs to bee a precious people vnto himselfe aboue other people that are vpon the earth Wee are a chosen generation a royall Priesthood an holy nation a people set at liberty that we should shew forth
the other side we are to shun the euill company of euil men lest we learne their wayes True it is if we would abstaine altogether from the acquaintance and familiarity of fornicators Idolaters extortioners railers drunkards and such like We must go out of the world 1 Cor. 6 10. But albeit we cannot wholly auoide them yet wee must not thrust our selues into them nor delight in them but bee greeued at them so soone as we can winde our selues out of thē We shall learne no good by their society Therefore Salomon saith Hee that walketh with the wise shall be the wiser but a companion of fooles shall learne foolishnes Prou. 13.20 Now albeit we cannot at all times forsake the familiarity of the vnfaithfull yet wee must euer abandon and abiure their vnfaithfulnes and vngodlines we cannot euer refuse their company but wee must euermore renounce their impiety Let vs take heed we embrace none of their sinnes He that standeth farthest from a raging flame is frees◠and farthest off from burning hee that walketh a great distance from the banke of the Riuer is safest from drowning He that commeth not neere places of infection is surest to escape the danger And as wee are to beware of all their sinnes so especially it behoueth vs to be suspicious and fearefull of those sinnes vnto which wee know our selues most prone enclined For they do most of all delight vs and those are they which will soonest ouerturne vs and bring vpon vs destruction of soule and body Secondly it serueth to reproue condemne Vse 2 all such as are companions with prophane men The shrowding of our selues into such company argueth a conformity in affections howsoeuer wee would haue it thought to be otherwise We see in the course of nature that like will to like and birds of a feather will flie and flocke together And if they be not yet made like vnto them and corrupted by them it is greatly to be feared they will be allured and enticed Iehoshaphat was reproued for his friendship and aliance with Ahab and in the end it was the ruine of his owne house The Prophet came vnto him and said Wouldst thou helpe the wicked loue them that hate the Lord Therefore for this thing the wrath of the Lord is vpon thee 2 Chron. 19 2. Happy is their estate whose abode is continually amongst Gods people as the Prophet saith Psal 65 3. Blessed is he whom thou choosest and causest to come to thee he shall dwell in thy Courts and he shall bee satisfied with the pleasures of thine house euen of thine holy Temple On the other side wee must confesse it to bee a wofull and heauy condition to endure the company of the wicked It is a part of our greefe and sorrow to be in their society being alwayes ioyned with sinne and to the dishonour of God This made the Prophet cry out with great perplexity while hee liued amongst the vngodly and to acknowledge his case to be pittifull and miserable Wo is me that I remaine in Mesech and dwell in the Tents of Kedar Psal 120 5. There is nothing that more discouereth what lyeth in the hart then the company with whom we ordinarily resort and the places to which we commonly resort The heart of man is deceitfull and the secret corners of it are past finding out but the company which we vse shall try what is in it If the heart be set vpon goodnesse we will not delight in those that are enclined to leudnesse The Prophet Dauid testifieth heereby the vprightnesse of his heart that all his delight was in the Saints Psal 16 3 And Psalm 119 63. I am a companion of all them that feare thee and keepe thy precepts And Psal 26. I haue not haunted with vaine persons neither kept company with the dissemblers I haue hated the assembly of the euill and haue not accompanied with the wicked Such therfore as make themselues merry with lewd company and can laugh most heartily at their sinnes declare that they haue corrupt and sinfull hearts and haue not yet giuen them vnto God Thirdly wee must learne in regard of the Vse 3 danger of euill company to cast out euery foule spirit out of our societies Wee haue heard much of some places that haue beene haunted with euill spirits and indeed it is most true for there are few places or Parishes that are not frequented and pestered with many euill spirits There is no house or family almost to be found that doth not hold boulstersome euill spirit In the family of Adam was Caine in the family of Noah was Ham in the family of Abraham was Ishmael in the family of Isaac was Esau in the family of Dauid was Absolon and these were foule spirits The children of God that labour to direct their wayes aright and to haue their families purged from grosse corruptions as Iacob cleansed his house from Idolatry cannot so sanctifie and reforme them 〈◊〉 35 2. but some vncleane spirit or other will winde in himselfe infecting infesting the family with his presence and corrupting the rest by his example and poysoning them by his euill suggestions Achan must be found out vnlesse we would haue the whole hoast of God to be discomfited Iosh 7 11. Ionah must be cast out into the sea vnlesse we would haue the Ship drowned Ion. 1 12. It was an expresse commandement of God giuen vnto Abraham Gen. 21 10. To cast out the bond-woman her sonne because he should not be heire of the inheritance with Isaac It was an expresse charge giuen to the Church by the Apostle 1 Cor. 5 13. To purge away from among themselues that wicked man and to deliuer him vnto Satan for the destruction of the flesh that the spirit might be saued in the day of the Lord Iesus To these commandements and precepts ioyne the practise of the Prophet Dauid where he promiseth to God how hee will order his family I will do wisely in the perfect way till thou commest to me I will walke in the vprightnesse of my heart in the midst of mine house there shall no deceitfull person dwell within mine house he that telleth lies shall not remaine in my sight betimes will I destroy all the wicked of the land that I may cut off all the workers of iniquity from the City of the Lord Psal 101 2 7. We see heereby whom we should entertaine in our houses and suffer to dwell vnder our roofe to wit the godly for he saith Mine eyes shall be vpon the faithfull of the Land that they may dwell with me he that walketh in a perfect way he shall serue me and therefore we must keep none such as are sturdy and stubborne that are incorrigible and scorne to serue the Lord. Many there are that make a mocke of all religion and despise all meanes that can bee taken for amendment these are a burden to the family and must bee cast out We see in the
conuersation of their wiues Againe the Apostle Paul teacheth the wife to feare her husband Ephes 5 33 and Peter teacheth the same Shee must haue her conuersation with feare 1 Pet. 3 2. This duty is seated in the heart and helpeth to set in order all other duties This will shew it selfe in meeknesse of Spirit which is in the fight of God of great price and in obedience in all lawfull things that not by constraint but willingly and readily as seruing Christ without murmuring or gainsaying If they performe these things they shall be christian wiues and the daughters of Abraham and Sarah to their great comfort Such will do their husbands good and not euill all the dayes of their liues Prou. 31 12. Hence it is that Salomon sayeth A vertuous woman is a crowne vnto her husband Prou. 12 4 but she that is stubborne and disobedient maketh him ashamed and is as rottennesse in his bones A good wife is not onely an honour but an ornament vnto her husband and therefore is compared vnto a crowne of gold If shee had beene compared vnto the ring vpon his finger it had bene a great Ornament if to a Chaine of Gold about his necke it had beene a farre greater but behold while shee keepeth her selfe in her place and dischargeth her duty with loue and subiection she is said to be a crowne vnto him then which what greater honour and glory can there be And therefore in another place he saith Houses and riches are the inheritance of fathers but a prouident wife is from the LORD Prou. 19 14. On the other side he sheweth that it is better to dwell in a corner of the house top thē with a brawling woman in a wide house Prou. 21 9. And againe A continuall dropping in a very rainy day and a contentious woman are alike Prou. 27 15 and 19 13. Lastly it is the duty of husbands seeing Vse 3 authority is committed vnto them ouer theyr wiues and as it were the brydle put into their hands to loue them tenderly to defend them from euils and to cherish them as their owne flesh as Christ Iesus doth the Church Eph. 5. The heathen king could tell Sarah that her husband was as a couering of the eyes Gen. 20 16. It is his duty therefore to dwell with his wife according to knowledge giuing honour to the wife as vnto the weaker vessell 1 Pet. 3 7 as beeing heyres together of the grace of life that their praiers be not interrupted And why are they commanded to dwell together but that the husband should yeeld to her these 4. things first good example secondly instruction thirdly maintenance lastly employment in her calling for his good and the good of his family CHAP. XXXI 1. AND the Lord spake vnto Moses saying 2. Auenge the children of Israel on the Midianites afterward thou shalt be gathered vnto thy people 3. And Moses spake to the people saying Arme some of your selues vnto the warre and let them goe against the Midianites and auenge the Lord on Midian 4. Of euery Tribe a thousand throughout all the Tribes of Israel shall ye send to the warre 5. So there were deliuered out of the thousands of Israel a thousand of euery Tribe twelue thousand armed for warre 6. And Moses sent them to the warre a thousand of euery Tribe them and Phinchas the sonne of Eleazar the Priest to the warre with the holy Instruments and the Trumpets to blow in his hand MOSES hauing taken order for the Church now commeth to the ciuill plantation and to the inheritance of the Land This had beene promised to theyr fathers Gen. 15 now they begin to preuaile and to receiue as it were the first fruites of it to assure them of the full and finall conquest of the rest Obserue in this Chapter the history of the battell fought against the Midianites The contents of this chapt who combining themselues with the Moabites as we see saw chap. 25 drew the Israelites to whoredome by the counsell of Balaam when they despayred to preuayle against them by the sword By this meanes they defiled themselues with Idolatry also and prouoked the wrath of God to the destruction of many thousands among them The parts of this Chapter are three First of the procuring causes of this warre Secondly the manner how it was followed fought Thirdly the euent and yssue of the whole The first part is in these words wherin we see the Commandement of God and the preparation vsed to accomplish this commandement For Moses sendeth them foorth and with them Phinehas the Priest appointeth souldiers to execute that which GOD commandeth out of euery Tribe Obiect From this arise diuers doubts that are to be discussed First why doth God command vengeance in this place that forbiddeth it else where Rom. chapter 12 verse 19. Deut. chap. 32 verse 35 Answer I answere this may not seeme strange vnto vs neyther should we thinke there is any change in GOD but wee must know the difference and distinction betweene the reuenge of God and of priuate men True it is God will haue his children beare iniuries patiently and to giue place to wrath and to ouercome euill with good Rom. 13 4 yet hee retayneth power to himselfe to execute vengeance against his enemies and neuer disclaymeth that office nay he challengeth it as proper to himself For he wil execute iustice and iudgement by himselfe and his ministers so often as it pleaseth him Numb 25 16. So then albeit the faithfull must bridle the desire of reuenge and not retaile like for like yet when God calleth and appointeth them to be executioners of his wil and wrath he putteth a sword into their hand and when the cause is iust their calling is lawfull Thus we see This is called the reuenge of the Lord verse 3. how souldiers are warranted to shedde blood for they are called to be magistrates onely it is required of such that they be carried kindled with an holy zeale of Gods glory not with priuat hatred grudge and reuenge which make a thing lawful to them vnlawfull Secondly Obiect the question may be asked what is meant hereby that Moses shall be gathered to his people I answere that he should dye Answ the body returning to the earth the spirit to God that gaue it Eccl. 12 7 for with him are the spirits of iust men made perfect Heb. 12 23. So it is said of Abraham Gen. 25 8 he gaue vp the ghost and died an old man full of dayes and was gathered to his people that is to his fathers Gen. 15 15. So then heereby wee must learne the immortality of the soule for Abrahams body was gathered to the body of Sarah onely for he was buried in the sepulcer with her So it is said of Isaac Gen. 35 29 hee was gathered to his godly forefathers and of Moses himselfe afterward Deut. 30 50 as also of Aaron before chap. 20 24. But it will be
hanged by the necke yet none I say would repine at such a man so what ground hath any man to fret or fume or enuy at the flourishing estate of any wicked man especially when it is knowne that GOD hath decreed that he shall perish and that not by an honourable death but perish like Haman shamefully in his owne house and after that shall haue all shame and contempt powred vpon him and go to the place of the damned there to suffer torments with the diuel his angels where is weeping and gnashing of teeth Lastly this being well learned will serue Vse 3 as an admonition for euery one to take heede of euery euill way that he be not obstinate in sinne It is one thing to sinne and another to be obstinate in sinne to withstand the word and rod of God and to abuse his patience It is incident to all to sinne but obstinacy in sinning hardnesse of heart and casting off Repentance are the forerunners of destruction Let vs thinke thus with our selues what can a short or fading pleasure profit vs when God shall come with his fearfull destruction Nay what can all the pleasures or profites in the world recompence for the losse of that comfort and peace that otherwise we may enioy What did Esaus red pottage so pleasing vnto his eye profit him in the end when hee lost thereby not onely his fathers blessing but also the blessed life to come What good got Achan by his wedge of Gold when it proued to be the wracke and ruine both of himselfe of his family And therefore doth Christ our Sauiour teach vs Mat. 16 26. What is a man profited if he shall gaine the whole world then lose his owne soule Againe this fearfulnesse of iudgement should make a man thinke of the difficulty of repentance and what fearfull things hee shall suffer if he practise it not If it be a hard thing to breake off sinne we shall find it much harder to be broken with the iudgments of God and the fiercenesse of his wrath It is a fearfull thing to fall into the handes of an earthly Prince Prou. 19 10 but more fearefull to fall into the hands of the liuing God especially when he is inraged and incensed by the sinnes of men and therefore we ought to meete him with repentance lest we feele his vengeance to our condemnation A notable mediation to moue to break off â—he course of sinne And let vs labor to set the hardnesse of bearing the iudgements of God against the breaking off of sinne the one will easily counteruaile and ouercom the other If we finde it an hard and harsh saying to repent and breake off our sins we shall find it more hard when it shall be saide Goe ye cursed into euerlasting fire prepared for the diuell and his Angels Mat. 25. Let a man seriously and throughly consider what an hard and vnpossible thing it will be to vndergo the wrath of God which maketh the diuels and damned spirits to tremble Iames 2 19 he wil think it an easie and light thing to forsake sinne although it were more deere then all things in the world whatsoeuer What if it were as hard a thing to renounce thy sin and to take vp the practice of true repentance as to pluck out a mans eye or to cut off his arme yet it must be done he hath pronounced it with his owne mouth that must be thy Iudge that is if there be any one sinne as deere vnto thee as thy right eye thou must pull it out or els thou shalt neuer come to the kingdome of heauen or if there be any sin as deere vnto thee as thy right arme by which thou gettest thy liuing if thou canst not be content to cut it off and dost not constantly and confidently resolue to cast it from thee thou canst haue no entrance giuen thee into Gods kingdome We see by common experience daily that men will endure very hard and bitter things from the hand of the Physitian that they may recouer health and escape death and yet it is not to put away death vtterly it is onely to prolong life for a time for they may deferre death they are not able to take it away If then such sharpe and bitter things seeme easie to auoid a temporall death then what ought a man to doe and to suffer to auoid the bitternesse and sharpnesse of eternall destruction and the fierce wrath of God which indeede is nothing but this To forsake sinne and to take vp repentance and the performance of religious and holy duties But alas alas how many are there euery wherin the world that haue bene content to lose many ounces of blood out of the veins for the good of the body that haue neuer shed a few drops of teares out of their eyes for the recouery of their soules To take bitter pilles and potions to purge the grosse humors that distemper vs that haue neuer purged or cleansed themselues from the filthinesse of the flesh and spirit perfecting holinesse in the feare of GOD 2 Cor. chap. 7 verse 1. Nay we see men are willing to be seared that caÌ„not abide to haue the wounds of their soule searched by Gods holy Word yea to haue one member cut off to saue the whole bodie who notwithstanding will not leaue one pleasure of sinne for a season to saue both body and soule This is no better then folly and madnesse Heere is wisedome therefore to thinke of this betimes 31 And Moses and Eleazar the Priest did as the Lord commanded Moses 32 And the booty beeing the rest of the prey which the men of warre had caught was six hundred thousand and seuenty thousand and fiue thousand sheepe 33 And threescore c. 34 And threescore and one thousand Asses c 35 And thirty and two thousand persons in all of women that had not knowne man by lying with him c. 37 And the Lords tribute of the Sheepe was sixe hundred and threescore fifteene c. 41 And Moses gaue the tribute which was the Lords heaue-offering vnto Eleazar the priest c. 47 Euen of the children of Israels halfe c. Wee haue heard before the commandement of God touching the diuiding of the prey Now followeth the execution of it by Moses and Eleazar It is worth the obseruation to consider that as before the death of Aaron Moses and Aaron are alwaies ioyned together so after his death Moses and Eleazar The Magistrate and the minister shold ioyne togethâ—r the Magistrate and the Minister as the hand and the eye are in the body Then doth the church and the conmmonwealth flourish when these two go together and on the other side they go to wrack when they are separated draw seuerall wayes The greatnesse of the victorie and conquest that God gaue to his people appeareth further in these wordes by the distribution of the people and by the reseruation of the