according to the number of the persons there might be an equall diuision and distribution of their functions Now for the better vnderstanding of this numbring heere commanded and executed we must know that the reckoning vp of the Leuites is not done after one manner but is much differing not only from the other tribes but also from it selfe so that this Tribe is numbred diuers waies The first is from a moneth old and vpward as we haue learned out of the third chapter because then they were fit to be offered to the Lord. Numb 3 15. The second is at fiue and twenty yeare old at what time they began to be tried and proued whether they were fit or not this is set downe chap. 8 24. The third is at 30. years of age vntill 50 when they executed their office fully without any denying or gainsaying Thus we see the different account that is taken of this Tribe and the reasons thereof now let vs proceede to the order obserued in this chapter Heerein we are to obserue two parts The first containeth a commandement touching the numbring of the Leuites from 30. yeares old vnto 50. together with a description of the proper and distinct office of euery family Secondly the obedience of Moses in the execution of the commandement of the Lord. Touching the commandement of God we are to consider that the whole seruice of the Tabernacle is parted according to the wil and pleasure of almighty God the author of the Ministery among the three families springing out of Leui and spoken of in the former chapter namely the Kohathites the Gershonites and the Merarites Heere Moses doth a little inuert the former order and beginneth with the Kohathites because the Priests were chosen among them and he insisteth longer vpon them then vpon other both because many things are spoken of them which notwithstanding are not properly to be restrained to them alone but generally to be applied to the rest and likewise because they had a more worthy honourable office so that the chiefest charge was committed vnto them The commandement is generall in this diuision then particular in the verses following The generall sheweth who among them were to be numbred to wit all persons from thirty yeares old to fifty to do the seruice of the Tabernacle Thus much touching the order â—o obiect â—wered Before we come to the doctrines we are to answer two questions thereby as it were to vnloose the knots that might trouble those that are weake in knowledge and slender in iudgement â—estion As first of all it may be demanded why the Lord commanded the Leuites in this place to be numbred that were full 30. yeares old â—swer and not before I answer it was because he would haue those that serued him in the Sanctuary and did as it were represent his person to the people and were to teach them to be ripe in knowledge in iudgement in experience in moderation in learning and such like gifts of his holy Spirit Young men for the most part haue greene heads light braines rash wits shallow iudgements head-strong passions being altogether vnsetled and vngrounded Thus it was in Rehoboams Counsellers 1 Kings 12 8. where we see young Counsellers young counsell graue Counsellers graue counsell as the men are so is their counsell Such as were to follow the warres were numbred from 20. yeares old and vpward Moses the muster-maker tooke their names and enrolled them at the age of twenty but such as were the Lords warriers to fight his battels â—ings 2 12. and as it were the Chariots horsemen of Israel must not be fresh-water or white-liuerd souldiers they must not turne their backes to their enemies nor be afraid to looke them in the face nor shrinke backe at the push of the pike nor haue their sword rusty in their sheath but alwaies be prepared stand ready for the encounter But if such had beene admitted to this office as were yong in yeares their lightnesse in gesture and behauiour might haue cast a contempt vpon the holy things of God and caused the people to abhorre the word which they deliuer and the Sacraments which they administer whereof we haue an example 1 Sam. 2 in Elies sonnes The sinne of the young men was great and they caused the people to contemne the offerings of God To this end the Apostle aduiseth and admonisheth Timothy chap. 4 12. Let no man despise thy youth but be thou an ensample to the beleeuers in word in conuersation in charity in spirit in faith in purity But of this we shall haue occasion to speake more afterward Secondly a man may aske the question Question whether the Priests and Leuites ceassed the execution of their office at the age of fifty For seeing God commandeth in this place all to be numbred that were imployed in the worke of God and none were numbred that were vnder thirty and aboue fifty it may seeme to some that they did nothing afterward What then Were they as souldiers dismissed of their seruice and put to their yearly pension Or were they released from all labours as those sword-players Horat. epist lib. 1. epist 1. that had a rod deliuered vnto them in token of discharge I answer this was done for diuers causes Answer First such as execute this holy calling ought to be qualified with iudgement grauity sobriety integrity diligence yea with power courage strength and to haue agility and ability in mind and body that they may doe all things wisely exactly studiously constantly But all these agree to a man most fitly and fully betweene the age of 30. and 50. limited in this place Youthfull age may be adorned with strength courage and earnestnesse but it is not so well furnished with iudgement grauity skilfulnesse and staiednesse On the other side old men in their declining age albeit they be filled with knowledge and vnderstanding and seasoned with moderation of affections yet through weaknesse of nature debility and other infirmities that follow them grow dull and heauy Analys Iun. in 3. Numer slowe and cold and haue not that quicknesse and readinesse of dispatch which they had and others haue so that their body is not answerable to their mind nor the outward man to the inward Againe this was the ordinance of God that they should giue place to younger men that vnder them they might be trained vp to the seruice of the Sanctuary that he might neuer want any to attend in that calling Whereas in the multitude and encrease of that Tribe to so many thousands if they had all serued during the terme of their liues many of them could neuer haue beene imployed whose labor might be profitable in the church So then they were at that age to ceasse to make way and passage for the imployment of younger men Thirdly as religion is more precious then all earthly things so God heereby tooke order and prouided that the weaknesse
Ezra came into Iudea which no doubt Zorobabel and Ieshua brought with thē Heereunto agreeth the saying of Christ our Sauiour k Ioh 5 46 47 If ye had beleeued Moses ye wold haue beleeued me for he wrote of me but if ye beleeue not his writings how shall ye beleeue my Wordes Whereby wee see that the very writings of Moses himselfe were then read and to be read in the Church Thus also speaketh Philip to Nathaniel l Iohn 1.45 We haue found him of whom Moses did write and the Prophets Lastly to this purpose is Abraham brought in by the Euangelist speaking to the rich man m Luke 16 29 They haue Moses and the Prophets let them heare them All these testimonies to which wee might adde a surplusage of many others do directlie teach vs that we are not to doubt or to cal in question the ministeriall or instrumentall authour of this booke but acknowledge it to be not Ezra nor anie before or after him but Moses himselfe who was the first penner of it Vse 2 Secondly it is our duties carefully to reade the scriptures and diligently to be conuersant in them being thus published For wherefore were they put in writing Was it not that we should peruse them study them oftentimes search them with carefulnesse This was the purpose and intent of God Ioshua the successor of Moses in the gouernment of the people and General of the host of Israel had weightie affaires of Church Commonwealth to look vnto yet he is charged n Ioshua 1 8. not to suffer the book of the Law to depart out of his mouth but to meditate therein day and night that hee might obserue and do according vnto all that is written therein forasmuch as thereby he should make his way prosperous and haue good successe in his affaires and enterprises To this end Christ willeth vs to search the Scriptures not to reade them carelesly or cursorily but painfully and diligently as they do that digge for Mines of siluer and golde that go deepe and spare no labour to come to that which they seeke after So then there is required of vs study and prayer to God to open vnto vs the mysteries of his word otherwise our reading will be in vaine Vse 3 Thirdly this serueth to conuince the position and practise of the church of Rome who forbid the people the reading of these books and nuzzle them in ignorance the mother of superstition and blinde deuotion Moses deliuered the Law when hee had written it to the Priests and commanded them o Deut 31 1 3. to gather the people together men women and children the stranger that was within their gates that they may heare and learne and feare the Lorde theyr God and keepe and obserue all the words of this law that their children which haue not known it may heare it and learne to feare the Lord their God as long as they liue in the Lande The Scriptures are the onely weapons which we must fight withall against our spirituall enemies and without them wee lie open vnto them to take away our liues and to destroy our soules Wherefore we are commanded to take vnto vs p Eph 6 17. The sword of the Spirit which is the word of God When Christ was tempted of the diuell in the wildernesse hee resisted him and ouercame his tentations by no other weapon then this saying q Math 4 4 7 10. It is written This example of Christ our Lord and Maister must be followed of vs we must take this sword into our hand and be able to handle it as men of knowledge that we may be able both to defend our selues and to offend our aduersaries If we be thus armed the day is ours the field is won the victory is gotten we cannot be ouercome But if we presume to fight without it if wee leaue it behinde vs as souldiers that would go light we shall neuer returne without some dangerous or deadly wound Let vs not therfore be so fool-hardy as to go into the battell without our armour We are all warriours we must fight the Lords battels we haue enemies that seeke our destruction against which we must be watchfull being strong in Faith Lastly this reprooueth the cursed crew and damnable sect of the Manichees and their Vse 4 off-spring the Anabaptists a pestilent sort of brainsicke Heretiques sicke indeed as well of pride as of folly which spew out open and odious blasphemies against God and stick not to affirme that it was not the true God but the Prince of darknesse that spake to Moses and so would thrust him out of the church because he hath a veile ouer him alledging or rather deprauing the words of the Apostle r 2 Cor. 3 There remaineth vnto this time the same couering vntaken away in the read ng of the olde Testament which veyle in Christ is put away from whence they gather that Moses with his couering is by Christ quite abolished But this is to corrupt not to interprete The couering indeede remaineth but to whom Is is to vs who behold as in a mirrhor the glorie of the Lord with open face Not to vs but to the Iewes who hearing Moses read and cleauing to the letter of the Law doe despise the Gospell which is the ministery of the Spirite and willingly put out their owne eyes Neyther doth the Apostle say that Moses is taken away by Christ but the couering of Moses which is done not by the abolishing and abrogating of Moses but by the lightning of the Iewes by their conuersion to Christ a 2 Cor. 3 16. For after their heart shall bee turned to the Lord the Veile shall be taken away Againe they obiect that Moses was a seruant Heb. 3 5. But the seruant abideth not in the house for euer it is the Sonne that abideth for euer Iohn 8 35. therefore the Sonne beeing come the seruant is to bee cast out of the house that is Moses out of the Church otherwise wee should paralell and make equall the seruant to the Master A most fond collection and such as ouerthroweth themselues For if this be true that the seruant hath no place in the presence of the Maister then not onely the Prophets and Apostles but all Pastors and Teachers yea the Anabaptists themselues with such as seduce them who glorie to be seruants of Christ must be thrust out of the Church that the seruants departing may leaue the house empty for the Master Again the words of Christ are maliciously wrested against Moses who is expresly honoured by the Lord himselfe to be a most faithful seruant which are spoken against him that is the seruant of sin For thus the words lye in order Verily verily I say vnto you that whosoeuer committeth sin is the Seruant of sinne and the Seruant abideth not in the house for euer c. Therefore wicked seruants such as these frantique heretickes are shall not abide
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
propound to themselues an euil end as either vaine glory to be esteemed of others or the merit of the work that they may be rewarded of God and do not referre them to his glory But not he that commendeth himselfe is approued but whom the Lord commendeth 2 Cor. 10 18. Who both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts then shall euery man haue praise of God 1 Cor. 4 5. Wherefore all their workes are as the apples of Sodome which are faire in outward appearance and yet are rotten and corrupt So may vnbeleeuers do sundry workes that are beautifull in outwarde shew but they are like vnto painted Sepulchers which appeare glorious to the sight but they are within full of dead mens bones and all vncleannesse For their heart which God especially beholdeth and searcheth is foule filthy and can no otherwise be made cleane then as it is purified by faith Let all men therefore take knowledge of their naturall condition that they are of themselues abhominable and to euery good worke reprobate vntill they be borne again and regenerate by the Spirit of God The third reproofe The third reproofe is of such as notwithstanding the necessity of the word to direct our actions which without the light of it to shine in our hearts cannot please God yet regard not the knowledge of it but contemne both it and the meanes that leade vs the way vnto it This is an horrible sinne to forsake our owne saluation and as it were to cut our owne throats or to cast our selues wilfully into the middest of the seas It is a greeuous sin to be ignorant of the Law of God not to know what he commandeth or what he forbiddeth but it is more fearefull to despise knowledge offered and so as it were to despite the Spirit of grace what remaineth for such but a fearefull looking for of iudgement and indignation which shall deuoure the aduersaries Heb. 10 27. Such can haue no comfort or consolation in any of their actions For as the eye is the light of the body and directeth the rest of the members in all things they go about or else the feete might carry them into some pit of destruction so is the word of GOD our Lampe or Candle Psal 119 105. whereby we see how to walke and direct our selues into the way of peace we know what we ought to do and from what to refraine And as the body runneth violently into an heap of dangers where the eye is blinde and can perceiue nothing vntill it fall headlong into them so is it with such as regard not the knowledge of the scriptures but say vnto GOD as may appeare by their practise Depart from vs for we desire not the knowledge of thy wayes Iob 21 14. This world is as a wildernesse full of Lyons Bears Tygers and other rauenous and venemous beasts or as a sea standing out with rockes replenished with quicksands We can no sooner step out of doores but we shall be assaulted one way or other nay we our selues are tentations vnto our selues For rather then we should lacke tempters we tempt our selues like vnto a State that wanting forraine enemies falleth out within themselues and by ciuill warres destroy one another So is it with vs when we are free from open enemies we become enemies to our selues If then we want the guidance and gouernance of the word we are in danger to be ouercome and to take the foile Our Sauiour willeth vs as we heard before to search the Scriptures because in them we thinke to haue eternall life and therefore without the knowledge of thē we deceiue our selues if we dreame of eternall life So in another place he maketh the ignorance of them to be the cause of all euill and error in iudgement as Marke 12 verse 24. Are ye not therefore deceiued because yee know not the Scriptures Obiect But some peraduenture will say it belongeth to the Ministers onely to search them it is their office to looke into them I answer Answer it is a duty belonging vnto all persons to know them Christ exhorted the people to search them It is required of all to haue them dwell in them plentifully Colossians 3. If we would be preserued from error we must know them if we desire saluation we must search them if we would be able to resist the tentations of Satan we must be armed with them They are as the will and Testament of Christ whereby he hath bequeathed vnto vs an heauenly inheritance and a most rich possession and therefore it behoueth vs to reade the will to know how we hold it Thou wilt obiect Obiect they are hard and I am simple they may leade me into errors as many haue fallen into strange opinions by reading of them Art thou simple thē thou art the rather bound to reade them for they were written Answer Prou. 1 4. to giue vnto the simple sharpenesse of wit and to the child knowledge and discretion The whole Church is commanded this duty both Iewes Gentiles were there no simple men and women among them Neither oughtest thou to be afraid to be ledde by them into error for they were written to preserue thee from error and to leade thee into all truth It is the vnstable that wrest them to their owne destruction Reade them with humility with reuerence and praier Be thou lowly in thine owne eies and take heed of a proud spirit be conuersant in them with reuerence Esay 66 ◠learne to tremble at his word craue the assistance of Gods Spirit to guide thee and to open thine eyes that thou maiest vnderstand his secrets and thou shalt not need to stand in feare of being carried into error And touching the hardnesse of them be not discouraged from the reading of them Some things indeed are hard to be vnderstood but there is nothing hard in one place but it is made easie in another and it shall he made easie to vs by diligent meditation in them Besides all things that are necessary to saluation are plainely set downe that the people may vnderstand them It is the lying spirit of the diuell in the false Prophets of Antichrist that cryeth out The Scriptures are hard and full of knots the people may not reade them Beleeue not euery spirit 2 Thes 2 3. but try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 verse 1. They are blinde leaders of the blinde they play fast and loose with the people as Iuglers do with the simple and cast a mist before their eies that they should not espy them They leade them into error and then take the light from them whereby they might be conuinced It is the great policy of that great Antichrist and man of sinne not onely to forbidde the reading of our bookes but the free vse of Gods
and Paul chargeth the Philippians to let their patient and equall mindes bee knowne to all men But of this vertue of contentation we haue spoken at large before â—he fift reâ—oofe Fiftly it reprooueth such as contemning their owne callings as vile and base become male-content and thinke better of themselues and their owne gifts then there is iust cause and better then they would indeed if they rightly and truely knew themselues Such are all ambitious and aspiring spirits that loue to be aloft and scorne to be below that seeke for themselues an higher place and a better estate then God hath alotted vnto them as if the bramble should seeke to be promoted ouer the rest of the trees If our first parents through the tentation and instigation of Satan grew discontent with that estate wherein they were created sought to be as Gods knowing good euill Gen. 3 verse 5 no marueile if their posterity draw this corruption from them as the childe that sucketh the brest of his mother Absolom through his high mind 2 Sam. 15 4. was moued to fawne vpon the people and to seeke his fathers kingdome and life also iudging basely of his present estate and climbing vp to an higher What caused the Scribes and Pharisies to contemne and disdaine Christ and his Disciples Mat 23 6 7. but this they loued the chiefe places at feasts and desired the highest seates in the assemblies and looked to be greeted and saluted by men Rabbi Rabbi What was the cause that Diotrephes would not receiue Iohn and the other faithfull Ministers of the word 3 Iohn 9. but did prattle with malicious words against them neither would he himselfe receiue them nor suffer others to entertaine the brethren He loued to haue the preheminence in the Church Loe here the horrible plague and as it were the ranke poison of pride vain-glory and ambition These are the causes of all confusion and disorder These weeds must be pulled out of our hearts by the contrary graces if we would haue any wholesome hearbs grow therein We haue many sharpe tooles lent vs put into our hands if we list to set them on worke to grub them vp by the rootes First we must consider the state of our bodies what it is We are but dust and ashes Meanes to pull downe pride and ambition and to dust we must returne Gen. 3. What a vaine and foolish thing is it to thinke so highly of our selues that were raised out of the earth do carry about vs the matter of our mortality If we had come downe from heauen and had our beginning aboue the Clouds we should haue had wherein to glory but being all of vs fraile and mortall creatures that are here to day and lye in the dust to morrow like the grasse of the fielde Math. 6 30. which flourisheth for a time and by and by withereth away what vanity hath possessed our hearts that earth ashes should waxe proud Our life standeth wholly in vncertainty it is appointed to all men once to die and after death commeth iudgement Heb. 9 27. Neither do we know at what houre the Lord will come Math. 24 42. Why then should we soare so high seeing we must lie so low Why should we say in our hearts I will ascend into heauen seeing our pompe shall be brought downe to the graue and the wormes must couer vs Secondly we are altogether set vpon sin and bring foorth the bitter fruites of our corruption in regard whereof we are more wretched then other creatures They sinne not against God they prouoke him not to anger but keepe their originall condition wherein they were created but we miserable sinners are turned out of the right way and become abhominable so that there is none that doth good no not one Rom. chapt 3 verse 12. If then we will glory of our selues or any thing in our selues we must glory in our shame hauing nothing of our owne but sinne and iniquity Thirdly we are not able of our selues so much as to thinke one good thought neither are we sufficiently furnished to doe the least and smallest duty that God requireth of vs we haue the spawne and seed of all sinne in our nature We are ready to fall into the most horrible sinnes except God sustaine vs and hold vp our heads and strengthen our weake knees We cannot set forward one foot toward the kingdome of heauen It is as vnpossible for vs to doe any good as for a dead carcase to flie We are as poore miserable wretches that are dumbe and cannot speak blind and cannot see deafe and cannot heare The Prophet acknowledgeth that he is a man of vncleane lippes Esay 6.5 and another confesseth he could not speake Ier. 1.6 our eares also are stopped so that we cannot heare the voyce of God that we might liue Ioh. 8.47 Matth. 13.13 our eyes are closed vp so that seeing wee see not but grope as blind men in the darkenesse The light shined in darkenes and the darknesse comprehended it no Ioh. 1.5 Men naturally take themselues to be sharpe eyed and quicke sighted Ioh. 9.41 but because they say We see therefore their sinne remaineth because the carnall mind is enmity against God for it is not subiect to the Law of God neither indeed can be Rom. 8.7 Fourthly whatsoeuer gifts are bestowed vpon vs we must thinke meanely and humbly of our selues and of them The Apostle willeth vs to decke our selues with lowlinesse of mind Phil. 2.3 and that each esteeme other better then themselues We know that our best gifts are stained with many blemishes we feele our owne corruptions more then the corruptions of other men so that Gods grace and our nature are ioyned together in one subiect We are not therfore to despise other men or dwell in the contemplation of their imperfections but be alwayes working vpon our selues and considering our owne vnworthinesse that so we may more and more mortifie the deeds of the flesh and grow in the graces of Gods Spirit Fiftly let vs set before vs the example of our Lord and Master Iesus Christ we must be ready to learne of him the lesson that he offereth to teach vs by word example Hence it is that he calleth all to him that are weake and weary and saith Take my yoke vpon you and learne of me for I am meeke and lowly in heart and ye shall finde rest vnto your soules Matth. 11.29 He disdained not to wash the feet of his disciples to teach them humility not only by doctrine but by practise He is a perfect patterne as of all other vertues so also of this and therefore the Apostle setteth him before vs for our imitation Phil. 2.5 6. Let this minde be in you which was also in Christ Iesus who being in the forme of God thought it no robbery to be equall with God c. He made himselfe of no reputation and tooke vpon
immediately going before where he willeth them to heale the sicke to clense the leapers to raise vp the dead and to cast out diuels If they be extended farther because he willed them to goe and preach â—ath 10 7. saying The Kingdome of God is at hand he forbiddeth them to set the Gospel to sale as that which standeth at offer and proffer so that the Minister must not be giuen to filthy lucre 1 Tim. 3 3. Tit. 1 7. So then they do giue freely who do not intend gaine as the reward of their labours nor set it before their eyes as the marke they aime at but desire nothing more then the glory of God and the saluation of the Church and referre thereunto all their studies and endeuourss They that onely or cheefely seeke their owne wealth are truly called hirelings whereas the seruants of God haue him before their eyes of whom they are sent that so they may feed the flocke with knowledge and doctrine â—biection Againe it may be saide that Paul witnesseth he tooke nothing of the Corinthians and that he laboured with his owne hands Acts 20 34. 1 Cor. 4 12. I answer â—nswer the Apostle in taking nothing of that Church considered what did belong to the edification of that Church neuerthelesse the brethren that came from Macedonia supplied his wants and helped him in his necessities But of this we spake more at large in the former doctrine Vse 3 Thirdly let no man presume to refuse and reiect the Ministery as thinking themselues or their children too high or this calling too low for them thinking themselues too honourable and this office too contemptible for their persons No man is too good to serue God at the Altar and to minister in his Sanctuary If any refuse the Ministery in regard of his birth and his wealth or worth or gifts he deceiueth himselfe and ouervalueth his owne condition for who is sufficient for these things Cor. 2 16. We are a thousand fold more vnworthy to be Ministers then the Ministery can be thought vnworthy of vs. Noah was the Prince of the world yet a Preacher of righteousnesse 2 Pet. 2 5. Melchizedech was both King of Salem and a Priest of the most high God Heb. 7 1. Gen. 14 18. Samuel was both a Iudge of the people and a Prophet of God 1 Sam 3 20. and 7 15. Dauid was both a King a Prophet And albeit certaine Kings haue beene Prophets yet it was no greater credite to the Ministery that Kings were Prophets then commendation to Kings themselues that they were Prophets as it was a greater glory to Kings that they haue beene Philosophers then credite to Philosophy that Kings haue studied professed and imbraced it The Son of God our Lord Iesus Christ before his incarnation was the Teacher of his people for by his Spirit he spake in the Patriarkes Prophets and was the Messenger of God and therefore called the Angell of the Couenant and after that he tooke our flesh and nature vpon him being the seed of Abraham he professed that he was sent to preach deliuerance to the captiues the acceptable yeare of the Lord Luke 4 18 19 43. He was equall in glory with the Father yet this was his calling and worke while he liued vpon the earth God the Father thought it a meet office to be committed to his onely begotten Sonne and should it seeme a reprochfull office to his seruants If he were annointed to be both our King Prophet and Priest let not vs despise prophesie Nay not onely the Sonne of God as he was man disdained not this function but God himselfe in Paradise was a Preacher of the Gospel Gen. 3 15. The seed of the woman shall bruise the serpents head Math 17 5. and the Spirit of God is as it were a fellow-worker with the labours of the Ministers Besides the Angels themselues most glorious creatures that alwayes behold the face of the Father that is in heauen haue not refused to be the publishers of this message Luke 2 9 10. Wherefore all such as GOD hath blessed with forward and toward children as a speciall mercy toward them and withall bestowed the goods of this world vpon them enabling them to maintain them in schooles of learning ought to further the building of Gods Church and to thinke it no disgrace or disparagement vnto them to apply their sonnes to be workmen in this spirituall building and so to dedicate them vnto God as godly Hannah gaue Samuel vnto the Lord that so long as he liued he might bee giuen vnto the Lord 1 Sam. 1 28. It is a thing greatly to be lamented that this high office of preaching the word is so contemned by all of high calling that the Nobility vtterly shunne it the greatest part of the Gentry of the Land generally refuse it eyther as base in it selfe or at least as base to them or in them Great mens children are set to study mans law but it beseemeth not their greatnesse to study Gods law To be sent on Embassage in the affaires of a Prince is a great honour but to be sent with Gods message in his mouth is esteemed a disgrace Ye fooles and blinde whether is greater God or man Whose message is most honourable Gods or else mans We see in the Popedome how men of countenance and estimation are not ashamed to giue their children to the Popes seruice and beare the mark of the beast and refuse not to haue theÌ„ neerely and ill-fauouredly shauen vntill they haue scarce one haire of an honest man left vnto them Cardinal Pool nay some of the blood royall haue taken vpon them the orders or rather the disorders of that Hierarchy as we haue examples in our owne Chronicles Princes themselues haue renounced their crowns and kingdoms and entred into Monasteries haue put their sonnes and daughters into Cloysters It is very apparent that Princes among the Heathen were also Priests Shall not these being poore blinde Idolaters that knew not GOD aright stand vp at the day of iudgement against vs to condemne vs that haue so little care or loue to the Lords Temple that the seruing of him there is become so vile a thing as it is not beseeming a mans sonne of any countenance and reputation in the world So that they will not set their hand to the Lords Plough but scorne it almost as much as to go to plough and cart The Prophet Esaias as it is probably collected was of a very noble linage See the Argument of the Geneua translation Prolego Vrsini in Esay sonne to Amos who was brother vnto Amaziah King of Iuda and therefore thought to be of the blood royall as the Hebrew writers agree who had the bookes of Genealogies extant among them The Prophet Daniel with Hananiah Mishael Azariah were of the Kings seed Dan. 1 3. We heard before that Christ himselfe the Lord of life and the most honourable person
reckoning He that thinketh he can make sufficient amends to men that there shall be no farther enquiry into the matter reckoneth without his host and therefore must reckon once againe Hence it is that the Apostle saith 1. Thess 4 6. Let no man goe beyond and defraud his brother in any matter because the Lord is an auenger of all such We must know that God hath to do with it and will punish seuerely for the breach of his law There are many sorts of coniunctions whereby mankind is coupled combined one to another as the coniunction of consanguinity of affinity of amity of city of country of humanity some haue more of these bands linked together all haue some of them to vnite them in one and thereby as it were to binde them to the peace to their good behauiour that they should abstaine from all violent and fraudulent conueyances one from another Among all knots that serue to linke vs and locke vs together as friends which are as our owne soule none is greater or faster then that coniunction which we haue with Christ our head and which the members of his body haue one with another whereby it commeth to passe that we are al made in himselfe of twaine one new man Eph. 2 15. and euery man of vs members one of another Rom. 12 5. This spirituall coniunction is more effectuall to procure the mutuall good of the parties conioyned then either that which is naturall or that which is ciuill Neuerthelesse we must do no wrong to any man God hath made vs keepers of the body of the substance of the dignity of the honour and of the good name of our brethren if they be men and bee alied vnto vs no other way but by the commō band of humanity we must do them no iniury although they be our vtter enemies If wee haue farther bands to chaine vs together it is so much the greater sinne if wee breake those cords and will not suffer our selues to be tied with them And marke the reason that the Apostle vrgeth he doth not say If we doe any way defraud them or circumuent them the Iudge shall iudge it or the Magistrate shall punish it but God is the auenger of all such dealings and will not suffer them to escape The like threatning we reade in Moses Exod. 22 22 23 24. If the oppressed cry God will heare their cry so that they shall be deliuered and their oppressors punished If we could suffer this consideration to enter into our hearts that though all should acquit vs or no man durst lay hold vpon vs yet God himselfe will take their cause and quarrell into his hands execute sentence vpon their enemies it would be an effectual argument to moue vs to make conscience of all sinnes euen of such as immediately and directly do concerne men and not onely of such as concerne God and his worship If we were assured that the iniuries which we do vnto others should be answered before the Magistrate and we stand at the bar to plead guilty or not guilty we would be afraid to deale hardly with them or to shew any indignities toward them How much more then ought we to tremble and to quake euery ioynt of vs to consider that the time of vengeance shall come when we must appeare before the throne and tribunall seate of Iesus Christ our Lord to receiue according to the workes that we haue done in this flesh Foure crying sins mentioned in the Scriptures Sundry of the ancient haue obserued foure crying sinnes mentioned in the Scriptures the which albeit they goe away many times vnpunished in the world yet vengeance will not suffer such to liue but God findeth them out in their sinnes as the crying of blood the lust of the Sodomites the noise of the oppressed and the hire of the labourers these are often passed ouer with silence and tollerated among men but they sound shrilly in the eares of God ascend vp to his iudgement seat Albeit there be no man to accuse them that commit these sinnes yet without farther processe or enditement they suffer them not to rest but summon them to his barre and call without ceasing for iudgement against them The first is wilfull murther and shedding of innocent blood for when Abel the righteous was slaine Gen. 4 11. the Scripture saith The voice of thy brothers blood crieth vnto me from the ground whereby is signified that the godly though secretly and seditiously slaine of the vngodly patiently bearing the iniuries offered them without murmuring and complaining yet after death when their mouthes seeme to bee stopped and their tongues tied ceasse not to accuse their murtherers as guilty before God and to lift vp their voices out of the earth to call downe vengeance against them The Prophet saith Psal 116 15. The death of the Saints is precious in the sight of the Lord and Psal 72 12 14. He shall deliuer the needy when he cryeth the poore also and him that hath no helper he shall redeeme their soule from deceit and violence and precious shall their blood be in his sight So likewise the soules of them that were slaine for the word of God and for the testimony which they held Reuel 6 10. cry with a loud voice O Lord holy and true doest thou not iudge auenge our blood on them that dwell on the earth This ought to minister contentment vnto them and to teach them patience forasmuch as God hath a care of them and a tender respect vnto them He numbreth the haires of their head Math. 10. He gathereth their teares in a bottell Psalm 56 8. He heareth their sighes Psal 69 33. He telleth their steps and ordereth their goings Psal 56. He vnderstandeth their complaints Psal 145. He hearkneth to their praiers Psal 34 6. and he keepeth all their bones The second crying sinne is lust and vncleannesse of which the Lord speaketh Gen. 18 20 21. Because the cry of Sodome and Gomorrah is great and because their sinne is very greeuous I will goe downe now and see whether they haue done altogether according to the cry of it which is come vnto me and if not I will know True it is those Cities were culpable of sundry sinnes as Ezek. 16 49. Pride fulnesse of bread abundance of idlenesse and contempt of the poore howbeit when the Lord saith their sinne is very greeuous he pointeth out this outragious and accursed sinne which the pure God abhorreth as a fruite of impurity See heere the difference betweene the Spirit of God and the spirit of the diuell Such as are filthy liuers and possessed with the spirit of vncleannesse doe account fornication and adultery to be tricks of youth and sports of pleasure whereas God maketh them in his word to be sinnes that lift vp their voices cry vnto him for vengeance When Pharaoh King of Egypt had taken away Sarah Abrahams wife Gen 12. ◠The
and 3 6. 2 King 13 14. Neh. 2 5 Ester 5 4 8. 2 Sa. 24 3. 1 Sam. 25 24 c. Thus haue Gods children by the light of the word and the vngodly by the light of nature performed this duty And no maruell because superiours beare Gods image to inferiours are to them not by mans inuention or vsurpation but by the ordinance of God in Gods stead as Moses made Ruler and Gouernor was to Aaron Exod. 4 16. He shall be to thee in stead of a mouth and thou shalt be to him in stead of God Againe we haue the expresse law commandement of God binding the consciences of al Exod. 20 12. Psalm 82 6. Lastly they are sâ—t ouer inferiours not for their owne glory but for their good 1 Tim. 2 2. Rom. 13 4. He is the Minister of God to thee for good Vse 1 This principle offereth these vses first a reproofe of those that are so farre from yeelding them reuerence that they reiect their authority and cast off their yoke froÌ„ their necks they mutter at theÌ„ their commandements they reuile them and vse vnreuerent speaches to them and of them both before their faces and behind their backes which ought not to be Hence it is that Moses saith Exod. 22 28. Thou shalt not reuile the Gods nor curse the Ruler of thy people And Eccl. 10 20. Curse not the king no not in thy thought and curse not the rich in thy bed-chamber c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe Tit. 2 9. It falleth out for the most part that they haue least honour at their hands of whom they ought to haue greatest Fathers and masters haue many times more honour out of their owne doores then they haue within them of other mens seruants and children then they haue of their owne For as Christ saith A Prophet is not without honour but in his owne country among his owne kinne and in his owne house so is it for the most part with all parents and masters Mark 6 4. Secondly if this duty be to be performed vnto men much more must we hold it to bee due vnto God If reuerence and obedience be due to mortall men who haue the image of God vpon them and that darkly obscurely how much more may God iustly chalenge these duties who hath giuen power and authority vnto men Iohn 19 11. Hence it is that God saith by the Prophet If I bee a father where is mine honour and if I be a master where is my feare Mal. 1 6 8. If ye offer the lame and the sicke is it not euill Offer it now vnto thy Gouernour will he be pleased with thee or accept thy person Numb 12 verse 14 Heb. 12 verses 9 10. Lastly it belongeth to all superiours so to carry themselues that they may procure and deserue reuerence do not iustly bring contempt vpon themselues For this cause doth Paul teach Timothy to flye youthfull lusts 2 Tim. 2 22 and to beware that he giue not occasioÌ„ to make others despise his youth 1 Tim. 4 12. which he shall do if he be an example to the beleeuers in word in conuersation in charity in spirit in faith and in purity Forbid them Heere we see what Ioshua would haue Moses do he counselleth him to restraine them A young man young counsell The Doctrine from hence is Doctrine Young men are ordinarily rash in iudging of others that young men are commonly and ordinarily rash in iudging others yea more rash then elder men consequently more apt to iudge amisse and to giue euill counsell sentence of such things as are well done Such were Rehoboams green heads they gaue greene counsell and such as cost him the losse of the greatest part of his kingdome 1 Kings 12 verses 8 13 14. Grauity and sobriety are commended in elder men Titus 2 1 2. but young men follow the vanity of their young yeares Eccl. 11 9 10. The reasons are plaine First age yeares Reason 1 bring experience and ripenesse of iudgment and so wisedome Youth is as greene timber age as that which is seasoned Iob 32 7. I said Daies should speake and multitude of yeares should teach wisedome Againe their affections being hotter and stronger are more vnconstant and vnbrideled ready to runne into extremities as vntamed heiffers not vsed to the yoke Lastly they put farre from them the euill day they thinke themselues priuiledged by their age and make account they haue time enough hereafter to enter into better courses They liue for the most part as if they had made a couenant with death and with hell and are lesse carefull to be kept and guided within the compasse of Gods lawes Forasmuch as sentence is not executed speedily against an euill worke Eccl. 8 11. their hearts are fully set in them to do euill The vses First this teacheth vs not to rest Vse 1 in the iudgement nor to follow the counsell of yong men except they haue old mens gifts and graces in them For touching gifts it is true which Elihu testifieth Iob 32 9. Great men are not alwaies wise neither do the aged vnderstand iudgement Old men may be yong in gifts and young men may bee old in gifts Secondly let young men suffer their elders to speake before them especially in censuring things that are strange It is a point of wisedome for all especially for young men to suspect their owne iudgement and sentence concerning others their persons their gifts and their actions Thirdly it reproueth those that set vp in the Church promote to the office of teaching such as are young in yeares and gifts and not yet seasoned to build vp others but are light wanton rash not graue discreete and sober Adde vnto these such as aduance those that are planted newly conuerted to the truth of the Gospel before there be sufficient triall made of the soundnesse of their religion and the sincerity of their conuersation Paul teacheth Timothy that the Minister must not be a nouice or one newly come to the faith 1 Tim. 3 6. lest beeing lifted vp with pride he fall into the condemnation of the diuell It is a fault among vs that we many times giue too easie accesse to the Pulpit to such as beare themselues as conuerts among vs I meane such as haue beene fugitiues and forsaken our Church and returne home againe oftentimes worse then they went out and liue scandalously to the dishonour of God and the offence of many Such ought to bee thoroughly tried and proued let them liue in the place of common christians before they bee trusted with the place of Captaines and let them thereby purchase to themselues a good degree to farther promotion Lastly seeing rashnesse and vnaduisednesse are specially incident to youth let them learn to season their yeares with the word of God
receiued Thus he dealt with Dauid whom hee greatly fauoured and aduanced to the kingdome when he fell into grieuous sins 2 Sam. 12.9 10. Thou hast killed Vriah the Hittite with the sword and hast taken his wife to bee thy wife and hast slaine him with the sword of the children of Ammon Now therefore the sword shal neuer depart from thine house and I will raise vp euill against thee out of thine owne house So soone as Salomon set vp idolatry and wrought wickednesse in the sight of the Lord he stirred vp aduersaries vnto Salomon 1 King 11. â— 14. and afterward rent the greatest part of the kingdome out of the hands of his sonne This serueth to conuince all such prophane persons as presume of Gods patience and abuse his mercy to all loosenesse and licenciousnesse saying God is mercifull and yet continue in their sinnes But we must know that as he is mercifull so hee is iust as his mercy is toward the penitent so his iustice is toward the obstinate who spareth not his owne people that forget his Law and therefore will deale more fiercely against strangers Vse 3 Thirdly measure not the fauour and loue of God toward our selues or others by outward blessings or outward crosses by prosperity or aduersity which come alike to the godly and vngodly Nay oftentimes the wicked flourish when the faithfull are in great misery as Psal 73.3 4 5. So Salomon teacheth Eccle. 9.2 Therefore Christ our Sauiour correcteth the wrong iudgement of the disciples supposing that such as Pilate slew were the greatest sinners of all the rest that dwelt in Ierusalem because they suffered those things Luke 13.1 2 3. If then we would find sound comfort in our hearts and feele vnfained testimonies of Gods fauour towards vs wee must not seeke for them in outward blessings or in want of outward blessings both which are common to the godly and vngodly but in ioy in the holy Ghost in remission of sinnes in repentance from dead workes in the spirit of adoption in faith in Christ in peace of conscience which passeth all vnderstanding As for other things place not thy heauen and happinesse in them if blessings come receiue them thankefully if crosses learne to beare them patiently Fourthly wee are hereby put in minde to Vse 4 search our owne wayes to suruey our owne hearts and to prooue by the touchstone of the word our owne thoughts words and workes that we haue conceiued spoken and done what we haue iustly deserued if God in iustice should proceede against vs examining seriously our owne life mourning bitterly for our sinnes past and turning vnfainedly vnto God with all our hearts This duty is vrged by Ieremy the Prophet Lam. 3.39 40 41 42. This is the marke that God shooteth at this is the end that he respecteth euen by his afflictions to bring vs home to himselfe not to destroy and confound vs for euer Heb 12.5 10. Let vs not dispise the chastenings of the Lord nor faint when we are rebuked We haue had the fathers of our bodies which corrected vs for a few daies and we gaue them reuerence should wee not much rather be in subiection to the Father of spirits who chastneth those whom he loueth and scourgeth euery sonne whom hee receiueth Fiftly let vs labour to strengthen our faith Vse 5 by the word and Sacraments and by such ordinary meanes as hee hath appointed for that purpose Hereunto the Apostle exhorteth 1. Cor. 11.30 To examine our selues and so to eate of that bread and drinke of that cup declaring that the iudgements of God were broken in among the Corinthians insomuch that many were weake and sicke among them and many slept Wherefore whensoeuer wee find the hand of God sore and heauy vpon vs it is our duty to seeke strength of faith by the vse of the word and Sacraments whereby wee shall learne to find out the true cause of those iudgements and submit our selues vnder his hand that striketh vs as a father For the Scriptures serue to direct vs the Sacraments serue to comfort vs Psal 116. â— Without which the Prophet had perished in his afflictions Lastly seeing God chastiseth his when Vse 6 they offend then most assuredly the wicked that are not his shall not escape his reuenging hand If he correct the flocke of his own pasture the children of his owne houshold the citizens of his owne kingdome and the members of his owne body fed at his owne table in this life and made heires of heauen in the life to come really possessing that inheritance with what plagues punishments torments will he visit the rebellion of aliants and strangers If the Lord deale sharply toward these to whom he is a mercifull Father and gracious Sauiour and whom he often preuenteth with his liberall blessings Surely his reuenging wrath full of rage Psal 21.8 2 King 21. shall find out all his enemies whom he wipe will away as a man wipeth a dish turneth it vpside down This is that which Salomon teacheth in the Prouerbs Behold â— 11.31 the righteous shall bee recompenced in the earth how much more the wicked and the sinner There remaineth a day of iudgement when they shall be punished as they deserue either in this life or in the life to come With this the Apostle Peter sweetly accordeth 1 Pet. 4.17 18. The time is come that iudgement must begin at the house of God if it first begin at vs what shall the end be of them which obey not the Gospel of God And if the righteous scarcely bee saued where shal the wicked and the sinner appeare Where we see that God will scourge whip his owne children for their frailties and infirmities appearing in them But he correcteth the godly in mercy the vngodly in anger the godly as a louing father the vngodly as a iust Iudge the godly to amend them the vngodly to condemne them the godly albeeit humbled and cast downe with one hand are comforted and raised vp with another whereas the punishments that fall vpon the heads of the vngodly are but the beginnings of sorrow and as the flashings of hell fire Now the earth is not properly the place of vengeance and iudgement For we must vnderstand that God hath appointed three places earth heauen hell for three seuerall purposes â—ree places 〈◊〉 need for ree seuerall â—poses the earth to be a place of working the heauen a place of rewarding hell a place of punishing earth as a shop of labour heauen as a pallace of glory hell as a prison of torment Notwithstanding rather then sinners should escape and sinne goe vnpunished the Lord wil call a priuy or petty Sessions euen in this life and make the earth his gaile or house of correction If then God will visit their transgressions with such heauy strokes Alas what shall become of al prophane persons vnrepentant offenders obstinate sinners such as contemne God and his word euery
the blinde so that he had ruinated himselfe his wife if the hand of God had not assisted and preuēted the mischiefe The like we see in Lot in a greater sinne Ge. 19 33 35. who being deliuered out of Sodome and growing secure fell twice into horrible incest with his owne daughters and yet recouered himselfe by vnfeigned repentance The like we see in Iohn Reuel 19 10. and 22 8. one of the twelue Apostles and the Disciple whom Iesus loued how he fell into idolatry and worshipped an Angell for which he was reproued of the Angell yet he failed the second time in giuing diuine worship to a creature which belongeth properly and peculiarly to the Lord the Creator Here then is comfort and consolation to all such as grone vnder the burden of sinne haue fallen through infirmity into the same sinnes let not such doubt of Gods mercy Who is much in sparing sinners and with whom is plentifull redemption Psal 130 7. Let them not feare the tentations of the diuell who goeth about like a roring Lyon seeking whom he may deuoure 1 Pet. 5 8 but assure themselues that albeit with Peter they fall often yet if with him they repent truely weepe bitterly for their sinnes the Lord is mercifull to forgiue them their sinnes Not that we should sinne proudly presumptuously stubbornely stifly and obstinately against him that grace may abound Romanes chapter 6 verse 1 but if we sinne thorough frailty he wil not shut vs frō his mercy The diuell will tempt often the world allure often the flesh entise often so we may fall often through the tentations of the diuell thorough the allurements of the world and thorough the entisements of the flesh If they did draw vs and prouoke vs to sinne but once we should fall but once but they are euer at our elbow to worke our ruine and forsake vs not for euer as the diuell departed from Christ onely for a season Luke 4 13. But the Lord knoweth whereof we are made He remembreth that we are but dust he considereth that wee are but flesh yea as a winde that passeth and cometh not againe Psal 103 14 and 78 39. So that albeit we be often ouercome by sin yet if we often repent and returne vnto him he is a Father that hath more then one blessing in store and a liberall giuer that reprocheth no man Iam. 1.5 and pardoneth those that haue often asked and begged pardon It followeth Here is neither bread nor water and our soule loatheth this light bread Heere is the sinne of this people after God had plentifully and aboundantly fed them to the full they waxe wanton and weary of this food they account their Manna a vile and contemptible meat albeit it were most precious and named therefore Psal 78 25. Doctrine Naturally we soone waxe wearie and wanton of Gods gifts Reuel 2 17. Angels food The doctrine from this corrupt practise is this that we waxe weary loathe and contemne Gods blessings which we seemed at the first with ioy and gladnesse to receiue We soone learne to contemne to make little and light account of spirituall and temporall blessings for this Manna was both We see this in our first parents they were compassed with the kindnesse of God and hedged about with his mercies yet were not long contented with them nor rested in them with thanksgiuing but lusted to taste of the tree of be knowledge of good and euill and would be as gods knowing good and euill Gen. 3 6. So Esau was the first borne he should haue delighted therein as in a pledge of Gods fauour and a mirrour of his great mercy Ge. 25 33.44 Heb. 12 16 17 yet he grew prophane and secure he sold the birthright and contemned the blessing This Salomon teacheth Prou. 27 7. The person that is full despiseth an hony-combe but vnto the hungry soule euery bitter thing is sweet The like we reade in Moses Deut. 32 15. Hee that should haue beene vpright when he waxed fat spurned with his heele thou art grosse thou art laden with fatnesse therefore he forsooke God that made him and regarded not the strong God of his saluation Thus we see how ready we are to despise Gods graces and so to come to the very top of iniquity Reason 1 The reasons follow to be considered First it is not much to be maruailed at that we wax weary of good things because we want the spirit of discerning and of iudgement to see into our owne selues Hence it is that we hold not on in a certaine and setled course the way of godlinesse which we are entred into We hault in our iourney and many waies trip before we come to the end thereof And the reason is because we weigh not heauenly things with the weights of the Sanctuary but put thē in the partiall and deceitfull ballances of our owne braines wherby we deceiue our selues rob God of his honor prize the best things at a vile rate as Christ was valued at thirty pence Zach. 11 22. This sencelesnesse sottishnesse Christ himselfe checked in the Israelites saying vnto thē when he was come neere to the City and beheld it with teares O Luke 19 4◠if thou hadst euen knowne at the least in this day those things which belong vnto thy peace but now are they hid from thine eies Where there is this blindnesse of minde this security of heart this want of iudgement to discerne of their estate condition aright no maruaile if there be a loathing and leauing of good things as was among the Israelites in this place Secondly we are so besotted and bewitched Reason 2 with the glittering shew of this world and of the things in this world that we haue no leisure to minde the world to come and are so pampered vp with the peace and plenty and pleasures of the world that as resty horses we spurne against our Creator Deut. 32 1 as Moses complaineth and we heard before As we are of the earth by creation so we alway carry a lump of this earth about vs our hands are full of it our eyes looke vpon it our feete tread vpon it our senses are exercised with it our talke communication is vpon it our hearts are possessed with it ahd all our life long we dwell vpon it Seeing therefore this mould of earth earthly things hath taken such roote in vs no maruaile if we grow carnal and secure waxe wanton and weary of the word and of those waies that leade vnto life and saluation This doth our blessed Sauiour teach vs Mat. 13 22 in the Parable of the Sower He that receiued the seed among thornes is he that heareth the word but the cares of this world and the deceitfulnesse of riches choake the word and he is made vnfruitfull The vses heereof are first to shew vs the Vse 1 difference betweene the godly and vngodly For the godly do magnifie Gods