the Lord Obiect Ephes 6. Ephe. 6.4 If any obiect against these commandements They will be vnruly and disordered albeit they be neuer so well brought vp and though their parents be very carefull they will be very carelesse and therefore they were as good holde their peace as to speake to them and not to be regarded Answer I answere so it is sometimes but alwayes it is not so Many that haue feared GOD with all their housholdes haue receiued much comfort by their children and seruants that haue had good instruction put into them as pure and wholesome liquour into a vessell and haue seene the fruite thereof to the vnspeakeable ioy of their hearts This we might shew at large in the reformed families of Abraham and Cornelius and sundry others As they planted and sowed good seede in the parts of their families as it were in a fruitfull field so they reaped a plentifull haruest Abraham had seruants that were also Gods seruants Gen 24.12 and 14.14 Act. 10.7 and prayed earnestly vnto him Cornelius had a souldier that waited vpon him that feared God yea all his band of Italian souldiers were Christian souldiers Againe we must trust GOD with the effect and successe of the education that we giue them He will worke thereby by his Spirit in all that belong vnto him as seemeth good to his heauenly wisedome If he doe not giue a blessing for causes vnknowne to vs but knowne to him let vs leaue Gods secret yet iust iudgments to himselfe The third particular branch is to pray to God for them to guide them in his wayes and to blesse them in his feare and to blesse our labours bestowed among them This wee see in Iob Iob 1.5 Chapter 1. toward his children When the dayes of their feasting were gone about he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all for he said It may be that my sonnes haue sinned and cursed God in their hearts He was carefull for those which were committed vnto his charge and feared they might offend God in their meetings albeit hee knew no such euill by them The wise man saith Happy is the man◠that feareth alway but he that hardeneth his heart shall fall into mischiefe Prou. 28. Prou. 28.14 A like example wee haue in Dauid Psalme 72. where he prayeth for Salomon Giue the king thy iudgements O God and thy righteousnesse to the kings sonne hee shall iudge thy people with righteousnesse and thy poore with iudgement So then the faithfull are to entreate and craue from God the continuance of his couenant to their children and to begge from his handes an holy and sanctified seede We must not presume because we are faithfull and haue receiued to beleeue that therefore our seede must of necessity be so likewise for then we shall but deceiue our selues Let not vs therefore faile in crauing a blessing from God vpon our children if we desire to make them heires of blessing Fourthly it is required of vs to reioyce in the blessing of God vpon them and to giue him praise and glory when he vouchsafeth to shew mercy vpon them and vpon vs. If hee did leaue them in their sinnes and in that corruption which they receiued from vs Psal 51. as it were by inheritance we could not finde iust cause of complaint against him who is bound neither to vs nor to our children but forasmuch as he sheweth much mercy to our posteritie as he hath done vnto vs we haue matter of praise and thankesgiuing giuen vnto vs whereby also we shall procure their farther good It is noted of the Iailour Actes 16. Act. 16.34 that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue nor reioyced onely in his owne saluation but forasmuch as God had vouchsafed greater mercy vnto him to call his family also to the faith this cheered his heart much more If we haue tasted of the like mercy let vs not be forgetfull of the like duty Lastly it belongeth vnto vs for the furtherance of their good to giue those all good encouragement in well doing that are conscionable in their duties to God and to vs we are bound to praise and commend them to comfort them to cheere them vp and to defend them against all malicious enemies that seeke to disgrace them The Apostle Paul willeth parents not to prouoke their children lest they be discouraged Coloss 3.21 It is a meanes to coole and quench zeale to finde discouragements in godly proceedings On the other side we ought to shew all dislike and hatred against euill and an angry countenance toward such as are vnreformed The Prophet touching the right ordering and good gouernment of his house declareth that hee would not know a wicken person and him that hath an high looke he will not suffer Psal 101.4.5 His eyes should be vpon the faithfull of the land that they may dwell with him hee that walketh in the perfect way hee shall serue him This is a good meanes to make both houses to prosper and kingdomes to flourish when the godly are aduanced and the euil doers are beaten down but when euil is set aloft and goeth vnchecked and vncontrolled and godlinesse is driuen to the wall it prognosticateth and foretelleth the ruine and vtter desolation of those societies albeit for a time they may continue When they offered strange fire before the Lord in the wildernesse Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father now let vs see for what cause it was done The sinne of his sonnes is remembred to be this they offered strange fire that is such as was not appointed and commanded of the Lord they tooke not the fire from the altar to burne incense with all which came downe from heauen and was preserued by the diligence of the Priests vntill the captiuity of Babylon Now whereas the authour of the second booke of Macchabees telleth vs that whē their fathers were led into Persia the Priests that were then deuout tooke the fire of the altar priuily Macch. 1.19 and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men hath no testimony of trueth out of the sacred Scriptures as we shal shew more in the 26. Chapter of this Booke of Numbers Moses maketh mention of this example of the sinne and punishment of Aarons sonnes to the end the Leuites should be more wise and wary in the execution of their office because God hereby sheweth that they shal neuer escape his hand that do not rightly discharge the duties committed vnto them For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend Now whereas they are punished according to their
riches and reioyce in it more then they that finde great spoiles Account the merchandise of it better then the Merchandise of siluer and the gaine thereof more precious then Rubies so that nothing that we highly esteeme can be compared vnto it Prou. 3.13 14. Magnifie it as a treasure of that value that rather then thou wilt leaue it thou wilt be ready to forsake all that thou hast Matth. 13. There is nothing that more slaketh and shaketh off our deuout attention then to account the precious word of God vile and base in our eyes according to the corrupt custome of many in our dayes that preferre huskes fit to feed swine before the fat of wheat that is sent to nourish the sonnes of God Fourthly we must know that there is great hope of those that refuse not the meanes but submit themselues vnto it but none at all of those that vtterly refuse it What God may worke extraordinarily who sometimes feedeth by miracle from heauen as he did the Israelites Exod. 16.15 1 King 17.6 and Eliah in the wildernesse we cannot affirme and they that waite vpon such vanities forsake their owne mercy But of this point we haue spoken already Lastly it is our duty to lay vp the Word in our hearts that it may not be taken from vs but that we may practise it and profit by it For all our hearing must aime at profiting We must desire the sincere milke of the Word 1 Pet. 2.2 that we may grow thereby Now it can neuer take root except we heare it with an honest and good heart Luke 8.15 If we haue it only running in our mouthes or swimming in our braines it is as the grasse vpon the house toppe Psal 129.6.7 which withereth afore it groweth vp wherewith the mower filleth not his hand nor he that bindeth sheaues his bosome Let vs therefore first of all giue our hearts vnto God pray him to reforme them and to open them that so we may attend to those things that are deliuered vnto vs. As for those that haue their mouthes open but their hearts empty of the word they are as sounding brasse or a tinkling cymball they may please themselues and deceiue others for a time but their hypocrisie shall be vncased their deceitfull dealing manifested and themselues prooued to be no better then vessels that make a noyse but are without all substance in them Verse 11 12. And I behold I haue taken the Leuites c. Hitherto we haue spoken of the commandement of God directed vnto Moses that he should present the Leuites before Aaron the Priest that they may minister vnto him now we are to proceede to the reason of the commandement where we see the cause rendred why they should be giuen vnto him because euen vnto this time the first borne had executed the Priests office being consecrated vnto God and preserued out of the common destruction when the first borne in Egypt were destroyed He putteth them in mind of Gods mercy toward them who might iustly haue destroyed them as well as the Egyptians if it had pleased him When we see a common desolation or destruction and our selues as a remnant taken out of the common calamity it ought to make vs thankfull vnto God and to acknowledge that wee holde our life of him in cheife Thus did Noah stand affected when he offered sacrifice to God after he was come out of the Arke and was preserued with his family from the flood of waters Thus doth Daniel Dan. 5.20 â—â— teach Belshazzar the king to humble his heart knowing the heauy iudgment that God brought vpon his father and tooke his glory from him We must profit by the examples of Gods workes both of his mercy and iudgement vpon others We learne from hence Doctrine that the first borne were from the beginning the Lords The first boâ— were sanctified to the Lord. and consecrated to serue him and to instruct others This dignity and preheminence of the first borne beganne among the sonnes of Adam and continued in his posteritie as well before as after the generall destruction of the old world the eldest euer succeeding in the kingly and Priestly office vnlesse for some open impiety or other secret cause best knowne vnto God and vnknowne vnto the Church hee were reiected so that there was euermore some excellency vntill that Israel came out of Egypt and the Church became nationall Hence it is that God saith to Caine the elder sonne of Adam If thou doe well shalt thou not be accepted and if thou doest not well sinne lieth at the doore and vnto thee shall be his desire and thou shalt rule ouer him Gen. 4.7 To this purpose Iacob speaketh to Reuben Gen. 49.3 Thou art my first borne my might and the beginning of my strength the excellency of dignity and the excellency of power Thus he was by priuiledge of birthright and thus was euery sonne by creation that first opened the matrice Luke 2.23 Whereby we see that in the family of the faithfull from the first man that God created vntill Aaron was sanctified to be a Priest vnto God in stead of the first borne the eldest of the family ordinarily had both the kingly and Priestly direction of the rest of his brethren As we saw this before in the house of Adam so it appeareth also afterward For when Caine the eldest sonne of Adam to whom the dignity of the first borne did pertaine was for his iniquitie reiected from that honour and excommunicated from the Church which was a spirituall kinde of banishment God raised vp Seth who being taught by his father touching the fall of man touching the punishments of sinne and the promised Sauiour assisted him while he liued in guiding his family and succeeded him after his death in the gouernment of the Church of God which was as a little flocke in comparison of the race of Caines posterity that married many wiues and encreased in great multitudes In like sort Enoch succeded Seth and dying â—ield of the â—rch lib. 5. â— â—et 2.5 â—â— 4. â— left that honour to Kenan Kenan to Mahalaleel c. These were preachers of righteousnesse and repentance some of them indued with the spirit of Prophesie to conuince that wicked generation These Preachers of God being contemned and despised in the world such entertainement haue his seruants euer found the flood came and swept them away Noah gouerned as a father the Church of God before and after the Flood and left the same dignitie and office to Shem his second sonne Iaphet his eldest sonne being put behinde for secret causes knowne vnto God euen as his father had committed it vnto him â—en 10.21 Thus we might proceed and goe forward to shew in succeeding ages of the Church how God continued this fauour to the first borne and thereby set as it were a crowne of honour vpon their head Hence it is that at the giuing of the
should be as frontlets betweene their eyes and write them vpon the postes of their houses and gates of their Cities all these were as helpes for memory against forgetfulnesse as if he had said vnto them Haue them alwayes in remembrance Of all persons old men seeme to haue the weakest memories which decay with their age and these doe most of all complaine of them howbeit the heathen man telleth vs that there is no man so old Cicero lib. de Senect that hath forgotten where he laid vp his treasure All men remember the things they most regard such as they loue they will not forget forasmuch as Where the treasure is there will the heart be also Mat. 6.21 If then we remember not the things of God the chiefe cause is because we doe not much esteeme of them Set an high price vpon them value them aboue thy siluer and thy gold esteeme them beyond all pearles and precious stones and thou shalt finde thy memory much bettered and encreased The fourth is to plant in vs true godlinesse and reforme our liues as it were to rid our ground of all bryars bushes before we sow any thing in it The gate of Gods house is the gate of righteousnesse because none but the iust and righteous ought to enter into it Psa 118.19 20. This is the cause that Iacob when hee went to Bethel to worship God first cleansed his house of the filthines of idolatry and commanded his houshold to be cleane Gen. 35. â— and change their garments thereby vnderstanding the purity of the heart and the changing of their mindes by the renuing of them according to true godlinesse Thus doth the Lord command the Israelites to wash their cloathes and sanctifie themselues before they came to heare the law at his mouth Exo. 19.14 To this purpose Dauid saith Psal 26.6 I will wash mine hands in innocency so will I compasse thine Altar O Lord. If we come into Gods presence without sanctification we offer a sacrifice full of blemishes which his soule abhorreth He reiecteth our prayers as abominable and our hearing of his word is turned into sinne Lastly we are bound to lay vp in the heart that which we heare for God especially requireth the heart If that be wanting he misseth it by and by he espyeth it so soon as we come as he did him that came to the marriage feast without his wedding garment Mat. 22.11 There is no man hath any treasure that leaueth or layeth it commonly and carelesly but he locketh it vp that no man should take it from him the word is a pearle and a pearle of such price that when he hath found it that knoweth the worth of it Matth. 13. he selleth all that he hath to buy it the heart is as it were the coffer where we ought to keepe it If we hold it in our hands or haue it in our heads or suffer it to dwell in our mouthes onely and cannot afford to giue it roome and lodging in our hearts it is in danger euery foote to be taken from vs and we surprised of it Esay 29.13 Such persons honour him with their lips but their harts are far from him Matt. 15. The blessed Virgin is commended that she kept those sayings in her heart So did Isaac go out into the fields to meditate Luk. 2.10 Gen. 24.63 at euentide he chose a solitary place and fit season to call to minde such things as he had heard Wherefore let vs also lay vp in our soules and ponder in our hearts such good things as wee haue learned and let vs hide them as in the casket of a good conscience that in all times of need we may bring foorth these precious treasures to helpe vs. We know not into what troubles and perplexities we may come how we may be tempted assaulted into what dangers of spiritual enemies we may fall how bitter will those dayes be vnto vs if wee haue no word of God dweling in vs to comfort vs raise vs vp againe It wil then be too late to go and buy oile in our lamps when we should vse it Let vs store our selues with plenty of heauenly meditations that we may neuer be too seeke and arme our selues with such sufficient furniture that wheresoeuer the enemy seeke to foile vs and to make a breach into our soules we may be able to resist him and to stand fast in the power of God against all the wyles of the diuell 21. And the Lord spake vnto Moses saying 22. Take also the summe of the sonnes of Gershon throughout the houses of their fathers by their families 23. From thirty yeares old and vpward vntill fifty yeare old shalt thou number them all that enter in to performe the seruice to doe the worke in the Tabernacle of the Congregation 24. This is the seruice of the families of the Gershonites to serue and for burdens 25. And they shall beare the Curtaines of the Tabernacle and the Tabernacle of the Congregation his couering and the couering of the badgers skinnes that is aboue vpon it and the hanging for the doore of the Tabernacle of the Congregation 26. And the hangings of the Court and the hanging for the doore of the gate of the Court which is by the Tabernacle by the Altar round about and their cords and all the instruments of their seruice all that is made for them so shall they serue 27. At the appointment of Aaron and his sonnes shall be all the seruice of the sonnes of the Gersbonites in all their burdens and in all their seruice and ye shall appoint vnto them in charge all their burdens 28. This is the seruice of the families of the sonnes of Gershon in the Tabernacle of the Congregation and their charge shall be vnder the hand of Ithamar the sonne of Aaron the Priest Hitherto Moses hath spoken of the Kohathites and he hath done it more largely then he doth handle the other families for the causes noted before In the next place he proceedeth to the Gershonites Touching these first God commandeth them also to be numbred and tâ—â—ir age is appointed and limited as in the foâ—mer from thirty yeares old and vpward vntill fifty Secondly their proper and peculiar charge is expressed what burdens they are to beare to wit the Curtaines and the couerings the cordes the veiles and all the instruments appertaining to their seruice Thirdly all these things before mentioned must be done at the commandement of Aaron and his sonnes Ver. 22 23. Take also the summe of the sons of Gershon c. Obserue with me in this diuision that Moses repeateth sundry points that are set downe in the former chapter as will euidently appeare vnto vs if wee make tryall and comparison in euery one of the three families as for example touching the Kohathites that which hee speaketh of them in this chapter verse 5 7 9. compare it with the 31. verse of the third chapter
is euermore the companion of hypocrisie Fiftly to be confident in good causes and couragious especially in time of perill Prou. 10 9. 28 1. Whereas the hypocrite hauing a corrupt conscience is ouertaken with feare and trembling Esay 33 14. Prou. 28 1. Lastly to be constant and to perseuere to the end in good things to bee resolute neuer to giue ouer a continued course of piety vntil we giue ouer this course of life such bring foorth fruite with patience Luke 8 15. and shall neuer be remoued Psal 15 5. Whereas the double-minded man is vnstable in all his wayes Iames 1 8. his godlinesse and religion is as the morning dew Hosea 6 4. By these signes we may sift and examine our selues whether this grace of sincerity be in vs or not And as the gift is excellent so there are sundry motiues to stirre vs vp vnto it Sundry motiâ—es to 〈◊〉 vs to sincâ— For God is good and gracious vnto such as are pure in heart Psal 73 1. and 125 4 5. hee is the Sun and shield to them Psal 84 11. This is the life and substance of all other graces without it the best things are but counterfet and no better then sinnes against God Our faith must be vnfained and loue without dissimulation and our conuersion must be a renting of the heart Consider also that God is present euery where and knoweth all things Psal 139 7. Prou. 15 verse 3. Moreouer wee must meditate oftentimes vpon the iudgements of God which hee bringeth vpon the world but especially of the last iudgement in the end of the world and of our particular iudgment at the houre of death Ro. 2 16. Eccl. 12 14. The heart is the store-house keeper of the graces of God Pro. 4 23. Mat. 13 18 19. Lu. 6 45. Math. 23 26. therefore we ought carefully to looke vnto it CHAP. XIIII 1 And all the Congregation lifted vp their voice and cryed and the people wept that night 2 And all the Congregation of Israel murmured against Moses and against Aaron and the whole Congregation saide vnto them Would God that we had died in the Land of Egipt or would God we had died in this wildernesse 3 And wherefore hath the Lord brought vs into this land to fall by the sword that our wiues and our children should be a prey Were it not better for vs to returne into Egypt WE haue seen in the former chapter the occasioÌ„ of this fourth murmuring arising from the report of the spies whereby the seed was sowne which in this Chapter groweth vp to an open obstinate mutiny The fruit was answerable to the seed the successe to the report And who can stay the streame driuen by so violent a winde and tempest When the arrow is once shot out of the bow it is too late to wish it may do no hurt where it falleth because where it hitteth it hurteth But to come to the present matter in hand the people giuing eare to these false reports dream of danger where no danger is like the sluggard that saith There is a Lyon without I shall bee slaine in the streets Prou. 22 13. To minds that are fearfull and perplexed all fansies and coniectures seeme things of truth Consider in this chapt two points first the generall murmuring of all that is of the greatest part of the people secondly the proceeing of God against theÌ„ for their murmuring Their murmuring is accompanied with impatience disobedience vnthankfulnesse blasphemy infidelity and tempting of God Psal 106 24 25 c. and it is set downe generally and particularly Generally they murmured against Moses and Aaron amplified by the effect 〈◊〉 cause 〈◊〉 the Israâ— wept all 〈◊〉 they wept all the night The cause why they wept is the feare of death and the sense of their sinne they supposed that they were led as sheep to the slaughter and brought into the wildernesse as to a place of destruction had forgotten the promise made 400. yeares before to their fathers Wee see heere how quickly and easily they obey euil persons that seduced them they listen with both their ears vnto them â—â—â—trine 〈◊〉 are natuâ— ready to 〈…〉 â—ken to â—cers and â—ers and forget what they had often heard and seen Caleb and Ioshua warned them but all was in vaine The doctrine This is the corruption of our nature we are prone to bee peruerted and ready to hearken to seducers to follow euill liuers and euill teachers while in the meane season wee are hardly drawne to hearken and attend vnto those that tell vs the truth without flattery or forgery Exod. 4 1. The prophet of God sent to prophesy against the Altar at Bethel is easily seduced and forsaketh the word of God 1 Kings 13 21. Our Sauiour complaineth of the peeuishnesse of the Iewes 〈◊〉 11 27. Wee haue piped vnto you and ye haue not danced we haue mourned vnto you and ye haue not lamented c. And Iohn 5 43. I am come in my Fathers name and ye receiued me not if another shall come in his owne name him yee will receiue 2 Tim. 4 34. Gal. 3 1 2. and 5 7. Titus 1 11. Mat. 24 5. First because in the minde and vnderstanding Reason 1 howsoeuer there remaine certaine generall notions concerning good and euil as that there is a God that he is iust and a rewarder of them that do well that wee must honour our parents and not hurt our neighbors yet euen these are corrupt and serue only to take away excuse Ro. 1 19 20. and besides wee haue all receiued from Adam ignorance or want of knowledge of the things of God 1 Cor. 2 14. Ro. 8 7. Likewise disability to vnderstand spirituall things though they be plainly taught vnto vs Lu. 24 41. 2 Cor. 3 5. vanity of the mind thinking truth to be falshood and falsehood to be truth Eph. 4 17. 1 Cor. 1 21. Prou. 14 12. So then the originall or seede of all errors and heresies is in our nature Secondly satan is mighty and subtle he can Reason 2 transforme himselfe into an Angel of light he employeth many instruments in his worke to seduce vs as he did Eue which also worke mightily with strong delusions 2 Cor. 11 3. False Apostles are deceitful workers transforming themselues into the Apostles of Christ 2 Cor. 11 23 24 25. they come in sheeps clothing though inwardly they bee rauening Reason 3 wolues Mat. 7 15. 2 Pet. 2 1 2. Thirdly it is Gods deepe yet most iust iudgement vpon all that obey not the gospel to send them strong delusions that they should beleeue lies This is a punishment sent vpon the vnthankfulnesse of men when they haue the light and yet shut their eies heare the sound of the Gospel and yet stop their eares and vnderstand the truth yet harden their hearts against the truth Mat. 13 14 15. 2 Thess 2 11 12. This serueth to reprooue and conuince the Vse 1
with vs if we haue hollow and barren harts we neuer profite though we heare al day long but if we haue good honest harts when we heare the word we keepe it bring forth fruit with patience some an hundred some sixty and some thirty fold We haue many that heare in these dayes but they are as ground that is out of heart they bring forth nothing but weeds thistles brambles and briars no good Corne can bee seene to spring vppe and grow in them The sixt and last helpe is feruent prayer and an earnest begging of Gods blessing at his hands which if we be carefull to aske his promise is sure gone out of his mouth which he will neuer call backe nay which he can neuer call backe namely that we shal receiue Iam. 1.5 1. Kin. 3.6.9 The Apostle Saint Iames saith If any man want wisedome let him aske it of God who giueth to all frankly and vpbraideth no man If then we be not wanting vnto our selues God wil not be wanting vnto vs but open the gate of his mercy if we knock thereat Thus much of the generall obseruations by way of Preface now let vs come to the particular handling of the booke it selfe CHAP. I. 1 THe Lord spake againe vnto Moses in the Wildernesse of Sinai in the Tabernacle of the Congregation in the first day of the second moneth in the second yeare after they were come out of the Land of Egypt saying 2 Take ye the summe of all the Congregation of the children of Israel after their Families the housholds of their Fathers with the number of their names to wit all the males man by man And so forward vnto the end of the 16. verse WE haue shewed already that Moses in the ten first chapters prepareth the people of Israel to vndertake their iourney toward the promised Land the land of Canaan If they had beene taken vnprepared and vnprouided it would haue stopped their course and hindred their way and encouraged their enemies Wherefore there is order taken in the first place that all should be in readinesse fitted to go and rightly disposed to attaine the end of their desires In these chapters we must consider three things First the numbering of the people taking the summe of them Secondly lawes are prescribed how to keepe themselues pure and holy in their iourneyes For how should the Lord their God go with them vnlesse they walked in holines Thirdly the maner of their going is deliuered in what sort they were to proceed The numbering of the people is set downe in the foure first chapters The lawes of sanctification are handled in the fiue chapters following to wit the 5 6 7 8 9. chapters The maner of their iourney in the tenth and last chapter The taking of the number of the Israelites and setting downe the summe of them which is the argument drift of the foure first chapters is of two sorts the one of the people the other of the Priests and Leuites that ministred before God and serued in the Tabernacle of the congregation The gathering of the sum of the people is in the two first chapters the numbring of the tribe of Leui is in the 3. 4. chap. Touching the numbring of the people we haue a rehersal and reckoning vp of their persons in the first chapter and of the ordering and disposing of them vnder seueral Ensignes and Regiments in the second chapter This first chapter into which wee are now entred cōtaineth these two points the former is the taking of the summe of the people of Israel in the wildernesse of Sinai the latter is the exempting of the Leuites together with the cause wherefore they were not numbred So then we see who they wer that were numbred and then who were not numbred Touching the former it comprehendeth both the commandement of God to number them and the obedience of Moses The commandement of God is amplified by sundry circumstances as of place of time and maner of doing The place is twofold generall in the desert of Sinai where the Law was giuen and special in the Tabernacle of the Congregation from whence God promised hee would declare himselfe vnto them Exod. 25.22 and tell all things which he would giue in commandement vnto the children of Israel For we must know there were three places out of which God gaue audience to Moses In what places the Lord vsed to speake with Moses and vsed to speake vnto him One was at the dore of the Tabernacle where the Altar of the burnt offerings was as Exod. 29 42. This shall be a continual burnt offering in your generations at the doore of the Tabernacle of the congregation before the Lord where I wil make appointment with you to speake there vnto thee Another was out of the cloud of pillar Num. 12 5. But this for the most part did concurre with the other inasmuch as the pillar of the cloud did most vsually stand in the doore of the Tabernacle whensoeuer the Lord did from thence speake vnto Moses The third was the Mercy-seate which was the chiefe and principall place Numb 7 89. When Moses went into the Tabernacle to speake with God hee heard the voyce of one speaking vnto him from the Mercy-seat that was vpon the Arke of the testimonie between the two Cherubims and he spake to him The second circumstance is the time when God commanded the people to be numbred that is the first day of the second moneth and of the second yere after they were com out of the land of Egypt By this it appeareth that the Israelites abode in the desert of Sinai almost an whole yeere For they came into that wildernesse the first day of the thirde Moneth in the first yeare Exod. 19 1 and they continued in that place vnto this time neither did they remoue their Tents before the twentieth day of the second Moneth of the second yeare as appeareth chap. 20 11 of this booke The cause of this long staie and continuance in this wildernesse was because God would haue his people throughly taught and instructed in all things belonging to his worship and seruice before they inhabited and possessed the Land of promise For within this space of time the Lord published the Law in Mount Sinai commanded the Tabernacle to be builded which Moses erected the first day of the second yeare and in the daies following of the first moneth hee gaue them Lawes touching the sundrie sorts of sacrifices and touching the difference of cleane and vncleane prescribed at large in the booke of Leuiticus The third circumstance is the manner of their numbring namely that Moses Aaron must take other Princes the heads of the house of their Fathers to bee helpers and assistants vnto them who ioyning with them must take the summe of all the Congregation of the Children of Israel after their families and households of their Fathers from 20 yeare old and aboue
all that go foorth to the warre in Israel Whereby we see in this particular numbring who are excepted and exempted to wit first all that were strangers from the Children of Israel Moses did not meddle with them Secondly women for he was charged to take account onely of the males Thirdly such as were vnder twenty yeare old Fourthly olde men that were not fit for Shielde and Speare or to draw the sword Fiftly such as were maymed or impotent or sickly diseased are also essoined by this Law and haue as it were a pasport giuen vnto them beeing cashired and discharged from seruice and left out of the numbers that are enrolled and recorded Question 1 In this diuision two questions arise which are to bee answered First touching this numbring whether it were the same which is mentioned in the Booke of Exodus I answere Answere there is a threefold numbring of them described by Moses first that in Exodus chapt 30. The second is in this chapter the last is afterward in this book chapt 26. These summes were taken vpon seuerall occasions at seuerall times for seuerall ends and differ much in the number of such as were accounted as may appeare by the seuerall comparing of one of them with another Secondly it may be demanded for what Question 2 cause God commandeth a particular account summe to be taken of his people to whom they were well knowne I answere Answere not because God would vnderstand whether they wer sufficient for number or able for strength to buckle and encounter with their enemies forasmuch as nothing is vnknowne to him nothing is hard to him or vnpossible for him to bring to passe who is able to saue as well with a few as with many The causes are these First for order sake that there shold be no occasion of contention for primacy or precedency but that euery Tribe and family should know his place and time when to remoue and when to stand still when to fight with their enemies and in euery point what to doe Secondly that such things as were to be paide for the vse of the Tabernacle might the more easily bee collected and gathered when they were separated according to their Tribes and the Tribes according to the families the families according to the household man by man Thirdly to make manifest the truth of his promise and the power of his hand his truth in performing his promise made long ago to Abraham Gen. 15. that he would increase his posterity in power partly in multiplying the people so greatly in so short a time and partly in feeding and sustaining them in the wildernesse without haruest or husbandry without planting or tilling without sowing of Corne or without feeding breeding of Cattell Fiftly to testifie his exceeding great loue toward them and speciall care ouer them Such things as are deare vnto vs we delight oftentimes to looke vpon them and to take the number of them lest any of them should be lost A faithfull shepheard will many times tell the sheep committed vnto him lest any of them should be missing So in this Commandement to haue all his people numbred is set foorth an infallible token of his care and prouidence toward them Lastly they are seuerally and distinctly numbred euery Tribe by himselfe that in time to come it might bee certainely knowne and perceiued of what Tribe family Christ Iesus the promised Messiah should be borne for as much as according to the ancient promise vttered by the mouth of Iacob and other Prophets he should be borne of the Tribe of Iudah and of the house of Dauid to whome also he is often promised Now let vs come to the doctrines of this diuision Verse 2 3. Take the summe of all the Congregation of the Children of Israel c from twenty yeare old and aboue all that go foorth to the warre in Israel c. We see in these words who is the Author of this numbring of the people not Moses not Aaron not the heads of the house of their Fathers but God alone who hath sole authority both ouer Princes people From hence we might obserue that God is the directer commander and instructer of his people and therefore wee should depend vpon him and aske counsell at his mouth But wee will not stand vpon euery particular circumstance nor examine euery word heere let vs marke who they were that God would haue numbred not women but males not children not old men not impotent men but such as are able to handle the sword and to draw the bow and to fight against their enemies for their liues for their wiues for their children and for the maintainance of Gods worship Doctrine 1 This teacheth vs that a godly man may lawfully be a warriour A godly man may lawfully be a warriour If war were not in it selfe lawfull God would neuer take order in this place to haue a muster taken of such as are able to beare armes True it is euery good ordinance and profession may be abused and nothing is so well instituted but by mans corruption it may bee wrested and the right vse thereof ouerturned We see in this place in this Commandement of God that his Church and people may lawfully take vp weapons and make war against their enemies Abraham is saide to bee the Father of the faithfull and the faithfull to be carried into his bosome and to sit down with him in the Kingdome of Heauen Yet hee made warre Gen. 14 14 18 and ouer threw the enemies that had spoyled Sodome and carried away the riches of it as a prey and was not reprooued of Melchizedech the Priest of the liuing God but refreshed together with his army The like we might say of Moses Ioshua the Iudges and other godly Kings 1 Sam. 17 47 and 2 Sam. 25 28. who fought many battels by the commandement of the Lord. The Scripture teacheth that Dauid a man after Gods owne heart did fight the battels of God and the people of God standing in battell aray against the Philistims are called The hoast of the liuing God When the Souldiers heard the preaching of Iohn the fore-runner of Christ they came vnto him and asked of him what they must doe he did not disswade them from warre or perswade them to cast away their weapons but gaue them directions how to behaue themselues in that honourable profession Doe violence to no man neither accuse any falsely Luke 3 14. and be content with your wages Neither did Peter being sent for to come to Cornelius a captaine of the Italian Band a deuout man and one that feared God command him to follow a new trade of life Neither did Paul perswade Sergius Paulus the Deputy Acts 10 3 4. and 13 7 12 a prudent man to renounce that calling which no doubt they would haue done if the profession of Chiualry had not stood with the profession of Christianity The Apostle in the
GOD had a remnant among them according to grace euen his elect and chosen people which he would not cast away for their sakes the dayes of their great distresse in the Land Luc. 21 23. and of wrath ouer this people should be ended and finished which declareth how precious and deare the faithful that feare God are in his sight that because of their company he would ceasse to scourge afflict the nation any longer euen as at the intercession of Abraham he would haue spared Sodome and Gomorrha if ten righteous persons had beene found there Gen. 18. So God shewed mercy to the hoste of Israel because Iehosaphat was present with them And therfore when Iehoram the son of Ahab complained for want of water the Prophet Elisha answered What haue I to do with thee Get thee to the Prophets of thy father 2 Kin. 3 13 14 and to the Prophets of thy mother as the Lord of hosts liueth in whose sight I stand if it were not that I regard the presence of Iehosaphat the King of Iudah I would not haue looked toward thee nor seene thee So then wee see to returne to the former point that hee speaketh of ending the troubles of the Iewes and siege of the City not of cutting shorter the day of iudgement Thus God knowes how to mitigate the sorrowes and shorten the calamities that threaten the ruine and subuersion of his seruants And who is it but desireth comfort in time of trouble If then wee would bee assured that these things belong vnto vs How we may comfort our selues in trouble take comfort in the meditation of them let vs obserue these points as speciall rules for our edification First it is our duty to acknowledge Gods mercie to be great who might lay a greater loade and an heauier burthen vpon vs. When the Angel stretched out his hand to destroy Ierusalem the Lord staied his hand caused the plague to ceasse so that when thousands fell downe on the right side and ten thousands on the left side they were spared and not touched Whence did this difference arise And how came it to passe that the City was passed ouer the rest of the Land punished Was it because these were worse liuers or greater sinners or was it because there were better people in Ierusalem then in other corners of the country Was it because of the goodly buildings in the City or because of the multitude of rich and wealthy Citizens or because of the sumptuous stones of the Temple or because of the sacrifices and seruice of God solemnized in the Temple or because the seate of the King and the Thrones set for iustice were there If we thinke it was for all these or for any of these or for any such like outward respect we are deceiued Indeed the Temple was an occasion of vaine confidence to carnall men who cryed out The Temple of the Lord the Temple of the Lord â—er 7.4 this is the Temple of the Lord whereas they remained impenitent and vnreformed but as yet it was not builded for Salomon built him an house As for the City and the Citizens Acts 7.47 we must looke for no great good there there was want of true piety store of pride cruelty and oppression which had enclosed nay infected the walles with the coÌ„tagion thereof In what state it stood Dauid declareth who calleth to God for helpe and saith There is not a godly man left the faithfull are failed from among the children of men Psal 12 1 2. so that euery one dealt deceitfully with his neighbour and spake flattringly with double harts To this purpose speaketh Ieremy chap. 5 1. Runne too and fro by the streetes of Ierusalem and behold now and know and enquire in the open places thereof if yee can finde a man or if there be any that executeth iudgement and seeketh the truth and I will spare it Thus doth the Prophet Ezekiel Ezek. 22 7 â— 9 12. complaine painteth out as in a Table the wickednesse of Ierusalem chap. 22. There did abound shedding of blood contempt of superiours oppression of strangers wronging of the fatherlesse iniurying of the widdowes prophaning of the Sabboths carrying about of tales coÌ„mitting of idolatry taking of bribes peruerting of iudgement biting by vsury defrauding of their neighbours by extortion and forgetting of the Lord. This was the estate of Ierusalem and therefore the cause why the pestilence did not walke through the middest of the City and the Angell is commanded to stay his hand froÌ„ destroying that place which was such a sinke of all filthy sinnes was the Lords mercy onely who was willing to spare it to giue them longer time of repentance This must we confesse when wee are spared or we are most vnthankfull vnto God For we haue experience of his goodnesse toward vs. Secondly we must in time of our affliction pray vnto him and call vpon his name and come with boldnesse to the throne of grace that we may put him in minde of his mercies Thus doth the Prophet behaue himselfe wheÌ„ he heareth of the hauocke and waste that should be made among the people of GOD he prayeth heartily for the faithfull saying O Lord I haue heard thy voice and was not afraide Hab. 3 2. O Lord reuiue thy worke in the middest of the people in the middest of the yeares make it knowne in wrath remember mercy What greater motiue can there bee to make vs repaire to God then to consider how mildly and gently hee dealeth with his people when he doth afflict them This was it that moued Dauid to make choise of the pestilence hauing the choise of two other iudgements propounded and laide before him because he was most gracious and full of compassion Let me now fall into the hand of the Lord 1 Chr. 21 13 for his mercies are exceeding great and let me not fall into the hand of man Hee had experience both of Gods mercy and of mans cruelty We neuer profit aright by our afflictions vnlesse they driue vs neerer to God and cause vs to call vpon his name It is the Commandement of God that we should call vpon him in the day of trouble Thirdly if we would haue comfort in the feeling of Gods hand we must thereby bee drawne vnto repentance acknowledge our sinnes to deserue farre greater iudgements then yet we suffer and consequently turne vnto him with all our hearts If we remaine stubborne and rebellious vnder the Crosse GOD will not leaue vs so but double his strength and strokes vpon vs vntill we be eyther reclaimed or conuinced in our owne consciences and made without excuse The Lord commanded his Prophet to go and cry these words Thou disobedient Israel returne Ierem. 3 12. saith the Lord and I will not let my wrath fall vpon you for I am mercifull and wil not alwaies keepe mine anger The end that God aimeth at in afflicting his people
vnto him and without him we can do nothing no not so much as think one good thought or speake one good word or practise one good worke Reason 3 Thirdly he is a debter to no man neither can any of right challenge any thing at his hands He loued vs first and not we him he made vs and not we our selues he gaue to vs and not we to him we receiue of him not he of vs. â—â—m 11.34 â— 36. The Apostle saith Who hath knowne the mind of the Lord or who was his counsellour or who hath giuen vnto him first and he shall be recompensed for of him and through him and for him are all things to him be glory for euer Amen Whereby we see he freely bestoweth all things he oweth nothing of duty he offereth iniury to no man whether he grant or withhold whether he giue little or much liberally or sparingly to many or to few Seing then we are to acknowledge his glory and our owne pouerty and seeing he oweth nothing to any man neither is runne behind hand in arrerages as being thereby bound to helpe him it followeth that God offereth his gifts and graces freely and frankely vnto vs. Vse 1 What is now to be learned from hence and what may be gathered for our instruction First it serueth to reprooue the Church of Rome that maintaine the ragges and reliques of the old Pelagians and refuse to haue the grace of God freely bestowed vpon them lest they should be too much beholden vnto him and therefore they build the castle of mans saluation vpon themselues and lay the ground-worke of it vpon their own strength and refuse to set it vpon the pillar of Gods grace This appeareth in three respects in their doctrine of foreseene works in their doctrine of merits and in their doctrine of mans free will to good Thus they build the tower of Babel that is of confusion and establish false causes touching the order of mans saluation and erre greeuously in the beginning continuance and perfection thereof Now that we doe them no wrong at all in charging them thus farre let vs make it manifest in euer particular Touching foreseene workes The first stone of this tower they lay in such workes as they say serue to prepare men to iustification so they make the foreseene faith of the elect to be the cause of the election to grace and glory that God hath chosen those to eternall life whom he foresaw would beleeue and perseuere therein vnto the end This hangeth the whole frame of saluation vpon the pinne of mans faith as the mouing or procuring cause and not vpon the purpose and pleasure of him that calleth vs whereas mans saluation abideth sure and firme stable and certaine through him onely that hath loued vs and called vs to his excellent knowledge and therefore faith foreseene is not the cause of it The Apostle reasoning of the cause of our election neuer affirmeth it to be of him that beleeueth Rom. 9.11 and 11.5 but of him that calleth for then it might be said to be of our selues Ephe. 2. which cannot be Againe if we obserue the golden chaine wherein the causes of our saluation are linked together we may strongly conclude this point For our faith is in time after the grace of God and therefore cannot be the cause of grace and consequently of election It is against all rules of right reason that that which commeth after should be any cause of that which goeth before But faith is one of the effects of election in as much as God hath chosen vs not because he knew we would beleeue hereafter but to the end we should beleeue that is that he might bestow vpon vs faith and so saue vs in his owne Sonne Ephe. 1.4 Ephe. 1.4 Tit. 1.1 Tit. 1.1 Act. 13.48 Act. 13.48 We are elected that we should bee holy and faith is said to be proper to the elect and so many beleeued as were ordained to euerlasting life Thirdly we are elect as taken out of the common masse of corruption as the sonnes of wrath borne dead in sinnes while we were yet enemies vnto him Now such as God iustifieth such he also chuseth and decreeth to iustifie as Rom. 4.5 and 5.8 RoÌ„ 4.5 5 8 Vnto him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse and God commendeth his loue toward vs in that while we were yet sinners Christ dyed for vs. But in the sonnes of wrath and in such as are borne dead in sinnes no faith at all could bee foreseene so that the foreseeing of faith could not bee the cause of election For if that which doeth come after cannot bee the cause of that which goeth before as we haue shewed already much lesse can that which is not at all be the cause of that which is Fourthly faith is the gift of GOD. It is giuen of God to vs and the worke of GOD in vs Ioh. 6.29.44 Ioh. 6.29 This is the worke of GOD that yee beleeue on him whom hee hath sent So the Apostle saith Phil. 1.29 Vnto you it is giuen on the behalfe of Christ not onely to beleeue on him but also for to suffer for his sake Phil. 1.29 It is he that bestoweth it and encreaseth it Before this gift there is nothing in vs but infidelity and vnbeleefe As it is not in mans power to repent when he will but when God will Lament 5.21 Ierem. 31. Psal 51. Act. 11.18 2 Tim. 2.25 26. so it is not in mans power to beleeue when he will Ioh. 12.39 40. albeit he haue the meanes though he heare the word and partake the Sacraments wherefore this cannot be the cause of Gods election as if he were mooued to elect vs by that as by a cause which he bestoweth vpon vs after wee are elected for then the same thing should be the cause of it selfe and before it selfe which is against naturall sense right reason and true religion Lastly if faith foreseene were the cause of election then infidelity foreseene should also be the cause of reprobation but this is false because then all mankind should be reprobated and reiected forasmuch as the whole masse of mankind is corrupt and God could foresee nothing in it but incredulity and vnbeleefe Thus we see that our election dependeth not vpon our owne workes or our owne faith or any thing in our selues but on the mercy loue of God there was no cause in vs to moue him For if any thing had bin in vs we might be said to haue the first stroke in our saluation to lay the first stone in that building and God should come after vs or behind vs. True it is he hath determined to elect vs and to saue vs of his good pleasure but he will bring it to passe by meanes to wit by the merits of Christ by calling of vs by giuing of vs faith
the reason followeth verse 11 12 13 in which God himselfe assigneth the cause why he did take vnto himselfe the Leuites to succeed in place of the first borne For vnto this time the first borne both in the priuate families in the publike assemblies of the Israelites did execute the Priests office as persons consecrated vnto God as we haue shewed and expounded Exod. 13 and 19 chapters and as we shall shew farther in this chapter Hence it is â—w the first â—ne are said be the â—ds that he saith Euery first borne is mine which is to be vnderstood not in regard of the common right of creation as sometimes the earth and all that filleth it is said to be the Lords and all the beasts of the Forrest but they are so called in another respect For the better vnderstanding whereof Things are said to be the Lords in three respects we must consider that things are said to bee the Lords in three respects First in regard of duty and seruice Thus all creatures are the Lords because he is their Creator and maker in regard whereof euery thing created oweth a duty to him as to the great Lord to whom all things visible and inuisible owe their homage as Psal 24. the Prophet saith The earth is the Lords and all that therein is and he rendreth this reason For hee hath founded the world c. Secondly all creatures are said to be the Lords also in regard of that power and authority whereby he ruleth all to which iurisdiction of his all men how wicked peruerse soeuer they be are subiect Thus Cyrus King of Persia though he knew not the Lord yet is said to be the Lords Shepheard and his annointed and to performe all his pleasure Esay 44 28 and 45 1. He did the worke of the Lord ignorantly and blindly yet God was his Lord and he his seruant in proclaiming that Ierusalem should be builded and the foundation of the Temple erected So the Prophet speaking of the world and of all things therein contained saith They continue this day according to thine ordinances for all are thy seruants Psal 119 91. as if he should say All creatures in heauen and earth continue safe and sound euen from the beginning to the present times wherein we liue and so they shall doe vnto the worlds end through thy word and appointment so that as they were created by thy word and are preserued in their estate so they are at thy commandement to do thy will euen as seruants obey their masters Thus the diuelles though they resist him and rebell against him may be saide to be his seruants because they are constrained to serue his prouidence They be farre from yeelding faithfull seruice and dutifull obedience vnto him yet they must stoope downe vnto him he hath in such sort put his hooke in their nose and his bridle in their lippes and his chaine on their hands and his fetters on their feet that they cannot start from him but they shall doe him seruice for the execution of his secret will Therefore the Prophet saith Psalme 135 verse 6. Whatsoeuer the Lord pleased that did he in heauen and in earth in the sea and in all deepe places To the same purpose the Apostle writing to the Philippians and speaking of the power of Christ Iesus who being in the forme of God thought it no robbery to be equal vnto God saith chap. 2 verse 9 10 God hath highly exalted him and giuen him a name which is aboue euery name that at the name of Iesus euery knee should bow of things in heauen things in earth and things vnder the earth and that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of GOD his Father Thus also the beasts of the Forrest are the LORDS and the cattell on a thousand Mountaines Psal 50. Not only because all creatures owe a duty vnto him but because they are gouerned by his rule ordered by his power and ruled by his prouidence Thirdly some things are saide to be the Lords in respect of a propriety and immediate right that he hath in theÌ„ being separate from the vse of man For then they become the Lords when they are alienated from men Thus tithes in the word are said to be the Lords Leuit. 27 30. All the tithes of the Land both of the seede of the ground and of the fruite of the trees is the Lords it is holy vnto the Lord. Where the last words expound the former according to the vsuall manner of the Scripture and shew in what sense tithes are the Lords because the propriety is not in man but in God onely forasmuch as that which is holy to the Lord is separate from man and from his vse and cannot bee alienated by him without sacriledge and vsurpation So in this place the Leuites are saide to be the Lords and the first borne are said to be the Lords not onely in respect of their duty to him and of his power ouer them for thus all creatures are his all people and nations of the earth are his and in these respects not onely the tithes are the Lords but the other nine parts as wel as they But they are sanctified to him and are to bee imployed in his seruice being separated from the vse of man as the rest are appointed and left to the vse of man Thus then the Lord challengeth authority to bestow the tenths of their encrease so that man could not employ them to himself without sacriledge If any of the Leuites sâ—ould be taken from the Altar sent into the wars they had prophaned Gods seruice and abused their persons to another end then GOD had ordained The like might be spoken also of the Sabbath that is the Lords day he claimeth it to his owne vse he separateth and sanctifieth it to his owne seruice The sixe other daies are ours and God giueth vs liberty to call them ours and to bestow them as ours in our owne businesse Exod. 20 9. Reuel 1 10. Such therefore as make no conscience to take the LORDS day from him and vse it as their owne are spirituall theeues and meddle with that which is not their owne If their seruants should deale in such sort with them and imploy any of the sixe daies in their owne worke and leaue their businesse vndone they would quickly complaine of the iniury Or if any of their neighbours should come into their house and take away any part of their goods we would bid them learne to know their owne and be ready to call them theeues But we deale with GOD a thousand times worse then wee would suffer other men to deale with vs. We can take the Lords day nay the Lords daies one after another and spend them about our owne profits and pleasures and vanities and yet neuer consider the wrong iniustice we offer vnto the Almighty Oh that men would lay this vnto their hearts
the first borne c. We see heere that the Leuites were substituted in the place of the first borne who did first of all execute the Ministers office The Lord if it had pleased him could haue serued the Church with them for euer but for the causes before rehearsed he exempted them from this seruice after that for a small time and a few yeeres he had tryed their obedience to his holy wil and commandement Now in their stead he taketh the Tribe of Leui to minister vnto him and for his Doctrine 1 people We learne hereby The office 〈◊〉 the Ministery is an high and worthy caâ—ling that the office of the Ministery is a most worthy and excellent calling This is that which the Apostle saith writing to the Hebrewes chap. 5.4 No man taketh this honour to himselfe but he that is called of God as was Aaron If then it be an honour to be called to this office it followeth to be an high and honourable calling Likewise writing to the Romanes and declaring that none can preach except they be sent hee addeth out of the Prophet How beautifull are the feete of them that preach the Gospel of peace and bring glad tydings of good things Rom. 10.15 And instructing Timothy touching this office he saith This is a true saying If a man desire the office of a Byshop he desireth a worthy worke and afterward in the same Epistle cha 5.17 Let the Elders that rule well be counted worthy of double honour specially they who labour in the word and doctrine Seeing then the Ministery is an honour as the Priesthood of Aaron was seeing the office is a worthy worke and seeing the feet of the Ministers that bring the word vnto vs are beautifull so that they are worthy not onely of single but of double honour it followeth that the calling is exalted aboue many others and ought to haue a reuerent and speciall account among vs. The trueth heereof will farther appeare Reason 1 vnto vs by the force of reasons as so many proppes to stay it vp First we must consider the title giuen vnto them of an Embassadour what greater honour then to be the Embassadour of a Prince The Minister is more he is the messenger of the Lord of hostes Mal 2.7 2 Cor. 5.20 and commeth from the King of kings and Lord of lordes He is in stead of Christ appointed and sent of him to reconcile men to himselfe and to saue them So then the Ministers supply the office and sustaine the person of the Sonne of God who is the word and wisedome of his Father Not that he would haue the Ministery of his word lesse esteemed then if he should speake from heauen with terrible signes of Thunder and lightning but that he might by this meanes teach in a more familiar manner and so make the better tryall of our obedience Therefore the Apostle saith He that knoweth God heareth vs Ioh. 4.6 he that is not of God heareth vs not hereby know we the spirit of trueth and the spirit of errour We must heare the word preached by man not as the word of man but as it is indeed the word of God Thess 2.13 and so set our selues in his presence Hence it is that he saith to the disciples whom he had sent out â—ct 10.33 He that heareth you â—â—rk 10.16 heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me If then the Ministery be an embassage sent vnto vs from God whereby God after a sort sueth to vs for reconciliation it serueth to set forth vnto vs the honour of this calling Secondly the honour of the Ministery is to Reason 2 saue mens soules which of all workes is the highest the holyest the heauenlyest the greatest What other calling can compare with it in this respect Other professions and ordinances respect the good of this life as peace or health or wealth and such like but the end of the Ministery alone is the saluation of soules Paul willeth Timothy to take heed to himselfe and vnto doctrine adding this reason Tim. 4.16 â—biection for in doing this thou shalt saue both thy selfe and them that heare thee It will be obiected we are saued by Christ onely as I haue beene oftentimes answered we haue saluation by no other then by him â—nswer It is true indeed Christ hath performed so much as is sufficient for the saluation of all yet none are actually saued but they onely to whom the benefits and merites of the Messiah are communicated Now his merits are applyed two wayes by the Ministery of the word and by receiuing of the Sacraments for which cause the power of saluation is ascribed vnto them We doe not teach that men are saued by the preaching of the word to driue men from Christ thereby or to build our saluation vpon any other for we preach nothing we regard to know nothing but Christ and him crucified We goe not about to lay any other foundation but the question is of the meanes how we shall come to the sauing knowledge of Christ which is ordinarily done by the sound and sincere preaching of the Gospel so that this calling is a most excellent calling Reason 3 Thirdly this truth is farther confirmed and strengthened by the contrary in that without it ordinarily no man can attaine to saluation as may appeare by the meanes whereby it is effected and by the degrees whereby it is finished None shall be saued but such as are effectually called but what is the Church other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a company of men called and they are called by the Ministery of the Gospel made powerfull and effectuall by the Spirit of God Ye are called by our Gospel 2 Thes 2.14 to the obtaining of the glory of the Lord Iesus Christ By it our mindes are enlightened to see our owne miseries and Gods infinite mercies and then by it Luk. 1.79 Act. 26.18 Esay 53.1 as by the strong arme of God we are drawne vnto him Againe none are saued but such as are iustified being acquitted from their sinnes and accepted in Christ as righteous and as heires of eternall life But we are iustified by faith and faith commeth by hearing the word of God Rom. 10.17 1 Cor. 3.5 so that the Preachers are the Ministers by whom we beleeue Lastly none are saued but such as are sanctified by the Spirit of regeneration and whosoeuer is in Christ is become a new creature 1 Pet. 1.23 but we are borne againe by the immortall seed which is the word of the eternall God so that we are begotten into him by the preaching of the word In this respect the Ministers are called spirituall fathers 1 Cor. 4.15 because they beget vs as children by the Gospel of Iesus Christ Thus then we see the worthinesse and excellency of this calling and what we are to esteem therof As then we heard
soule that they may be preserued from sin from the infection of sin Now if any aske whether the disease of the leprosie be not contagious and therfore whether it be not expedient that all such as are taken and touched with it should be barred and banished from the society of men I confesse this is true and conuenient ought to be so but this was not the chiefe and principall end that God respected and therfore this is left to the Physitians and Masters of that profession to iudge according to the rules of art and experience God committed the matter to the Priests that they should order all things according to the directions giuen vnto them it had beene much safer to haue committed and commended the matter to such as had iudgement in that faculty Moreouer we must consider The leprosie of three sorts that as this disease was foule and filthy vgly and feareful so there are three sorts of it named in the law to wit the leprosie of the body the leprosie of the garments and the leprosie of the house so that it is most probable according to the opinion of the learned that the Iewes in a proper and peculiar manner vnknowne to vs at this day and vnknowne to the Iewes themselues at this day were troubled and tormented with this disease Euen as we that are cast into the last age of the world haue diseases that follow some sinnes which in former times were not knowne to the Physitians themselues And heereupon no doubt prophane writers tooke occasion to deuise sundry lyes and slanders against the whole nation of the Iewes as if it were hereditary vnto them and that all the posterity of Abraham were full of botches and blisters and itches and therefore were driuen out of Egypt by force Ioseph antiq lib. 9. lest they should corrupt the rest with their infection This forged surmise had ancient Authors to rest vpon Cornel. Tacit. Iustin lib. 38. and is as likely to proceed from the Egyptians themselues a proude and hauty people as from any other who being ashamed of the plagues that were sent among them and inflicted among them and desirous to blot out the memory of the reproch of their nation and of the vengeance of eternall God turned the iudgement of scabs blisters that fel vpon theÌ„ from themselues to the people of Israel as if they had infected them were for that cause compelled to banish them out of Egypt lest they should corrupt the whole countrey with their maladies But if this had bin the true reason of their departure why did they retaine them so long among them and in the end bestow vpon theÌ„ siluer and gold iewels and precious stones thereby spoiling themselues to enrich their enemies or why did they persecute them with such hatred at the red sea that themselues were drowned Furthermore among the curses that God denounceth to bring vpoÌ„ his people for the contempt of his word disobedience to his lawes Deut. 28.27 he threatneth to smite them with the botch of Egypt and with the hemrohds and with the scabbes and with the itch whereof they should not be healed Lastly if the people of God had beene haunted and vexed with any such filthy diseases the Lord would neuer haue established such sharpe and seuere lawes among them the like whereof were not to be found among forreine nations whereby such were separated from the company of men as had any loathsome and noysome vlcers and sicknesses following them yea if any suspition did arise they were seuered and sundered from the rest for a time vntill the trueth were throughly knowne and found out as appeareth at large in the booke of Leuiticus Verse 2. Command the children of Israel that they put out c. Heere we haue a plaine and expresse commandement of God charging Moses to put out lepers vncleane persons from the Congregation The Apostle Paul speaking of fornicators and incestuous persons that were vncleane liuers vncleane in body and in soule vseth the same word Put out such from among you 1 Cor. 5.13 thereby Doctrine 1 shewing what God intended by this Ceremony Obstinate sinners are to be cast out of the Church the substance whereof teacheth this truth namely that obstinate sinners are to be cast out of the Church All open offenders and vnreformed persons by the dreadfull and direfull sentence of excommunication as it were by the two edged sword of God are to be cut off from the fellowship of the Church and from all the priuiledges that belong vnto the faithfull This ordinance of God hath good ground vpon the separation mentioned in this place which was not commanded as a ciuill policy to keep the whole from the sick but as a part of Ecclesiasticall discipline inasmuch as the Priests the sonnes of Aaron had the whole knowledge of the cause as well the shutting of them out as the receiuing of them into the hoste as we shewed by sundry examples before There are that draw the originall of this Church-censure euen from Adam whom the Lord cast out of Eden and set an Angel at the entry of the garden who by shaking the blade of a glistering sword feared him from re-entring and suffered him not to touch or taste of that tree which was a Sacrament of life vnto him The like doe the Hebrew interpreters obserue touching Caine Gen. 3.24 whom the Lord cast out and banished from the face of God Gen. 4.14 as the lepers were cast out of the fellowship of men For what else is the face of God but the place appointed for his worship where he was wont to appeare to the Fathers and where Adam and his family met together to serue him and to sacrifice vnto him And al â—his was before the law when the sons of God were manifestly distinguished from the sonnes of men Gen 6.1 In the time of the Law we haue many ceremonies to this purpose We see that the vncleane were kept from comming to the Tabernacle from entring into the Temple from the partaking of the sacrifices and from eating the Passeouer Num 19. â— 20. and 9. â— So in another place the Lord threatneth that he shal be cut off from his people that being vncleane eateth of his sacrifice and that the sacrifice shal profit him nothing nor be accounted to him to take away his sinne but that it shall remaine vpon his owne head These are no obscure types darke shadowes but liuely pictures and patternes that represent vnto vs the nature of excommunication Let vs come to the new Testament Mat. 16.13 and 18.18 The vse of the keyes to open and shut and the words of binding and loosing come directly to this purpose And as this trueth is taught by precept so it is farther enlarged and warranted by sundry examples Abraham is commanded to cast out the bond woman her son Ge. 21.10 â— out of his family which was
who threatned the Apostles streitly and commanded them not to speak henceforth nor teach any more in the Name of Iesus This is the beginning and first degree of the Church-censures The second proceedeth farther and that is suspension which taketh place when the former taketh no place Suspension is a punishment inflicted wherby the offenders are for a time barred from the Lords Supper This is not a separation from all the holy things but from some only which howsoeuer those of the separation that are fledde from vs scoffe at and deride yet it hath good warrant and sure foundation out of the word And as it is an higher censure then admonition so it is lower then excommunication Of this the Apostle seemeth to speake 2 Thess 3 14. If any man obey not our word by this Epistle note that man and haue no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother The person excommunicated must be counted as an heathen and a Publicane the party suspended as a brother these two to bee accounted as an heathen yet respected as a brother cannot well agree together This was shaddowed out in the booke of Leuiticus by the ceremonial law chap. 13. where the Priest is commanded to iudge of the plague of leprosie if at the first the leprosie did not appeare manifestly by such signes as are there described he should shut him vp seauen dayes and at the seauenth day he should looke vpon him againe and if as yet it did not appeare plainely and euidently what it was hee was to shut him vp seuen daies more and afterward should pronounce him cleane or vncleane according as he should finde by the tokens and arguments prescribed in the word of GOD euen so in iudging of the spiritual leprosie the like wisedome or rather greater is to bee vsed by the Gouernors of the Church vnder the Gospel If a brother should bee vehemently and publikely suspected to haue committed some notorious crime to the dishonour of God to the wounding of his owne conscience and to the scandall of the Church and thereupon the Church-Gouernors after citation of him should enter into the examining of the matter and at the first finde onely great presumption or some cause of suspition or probable coniecture but no plaine or manifest proofe against him it is meete they take farther time for more certaine triall of the matter and in the meane season suspend him from the vse of the Sacrament but not froÌ„ hearing the word vntill it may farther appeare and better be gathered if it be possible whether he be guilty or not guilty and charge the faithfull to haue no fellowship with him that he may bee ashamed The third censure is excommunication which is a separation from al holy things and the priuiledges of the Church casting out of their publike communion and priuate fellowship such members as openly offend by some greeuous crime Gen. 17. â—â— Ezr. 10 8 Math. 18 â—â— 1 Cor. â— â—â— because to their sinne they adde the obstinate contempt of the admonitions giuen vnto them to the end themselues may be ashamed and others warned feared by their example and kept from the like infection We are forbidden to eate and drinke with such if they be knowne to be so and to keepe company with them familiarly as their friends fellowes and companions for this were to be one with him that is as an heathen and Publican and deliuered vp to Satan Seeing then this censure is so full of horrour and terror being vsed according to the word of God it followeth that they which do not reuerence and regard it are desperate sinners of whom we can haue little or no hope so long as they continue without the publike meanes of saluation They are as it were the forlorne hope and neere vnto destruction while they lightly esteeme this sword drawne out against them or do make a sport at it or are not humbled by it or seek not to be absolued from it They that are thus minded stand not in feare of God or the diuell they regard neither heauen nor hell neither saluation nor damnation They are vnder Gods wrath and yet feele it not they dwell in the suburbes of hell and yet know it not Satan hath set vp his throne in their hearts and yet they see it not they are shut out of heauen and yet they mourne not for it they are captiues and bondslaues vnder sinne and yet they haue no desire to be restored into the liberties of the sons of God nor any care to haue their liues reformed They cast vp a sauour in the nostrils of God men which annoyeth the house with the lothsome and filthy stench of it Such as are hotly pursued by enemies and flye to some Citty for succour or sanctuary if the gates bee shut against them they are left as a prey to the mercy of others that are mercilesse God hideth those that be his in his Tabernacle and keepeth them safe as it were vnder his wings but these are deliuered vp to the diuell who gouerneth them and worketh in them yet alas they are not afraid to serue such a master God hath left them and forsaken them who haue left and forsaken him and euen shut vp heauen gates against theÌ„ as it were with strong bars which were enough to astonish them if they had any life of Gods Spirit in them notwithstanding all this cannot enter into their dead hearts God giue them grace if they doe belong vnto him to thinke vpon these things and seriously to consider of them in their hearts while the acceptable time is if not he will glorifie his great Name in their confusion as he did in the destruction of Pharaoh Exod. 9.16 And we that heare these things this day must performe these foure things First we must mourne for them as for the losse of a member though themselues do not and pray for them earnestly to him that hath the hearts of all men in his owne hands that he would open their blind eyes albeit they cannot pray for themselues Secondly we must beware and looke to our selues that we come not into that estate Happy is he whom other mens harmes can make watchfull Thirdly we must take heed we be not a meanes to harden them in their sinnes but seeke to reclaime and recouer them While they stand in this desperate estate we must haue no delight in them but shunne them and auoide them What greater meanes can there be to mooue such to repentance then for them to marke how euery one shunneth them and separateth himselfe from them and accounteth them as Turkes and Pagans and no better The incestuous person that was at Corinth being thus censured and deliuered for a time vnto the power of the diuell then which what could be more feareful being I say thus thrust out of the Church and banished from the liberties of it and abandoned of
enemies to their brethren they draw an heauier enemy vpon themselues to wit God himselfe Before we passe from this so necessary a duty it shall not be amisse for vs both to obserue such motiues as may stirre vs vp to the practise of it and to answere such obiections as may hinder vs from yeelding obedience vnto it First of all let vs lay before vs the example of Christ the author and finisher of our saluation who had greater wrong offered vnto him then he had who was more innocent then he that was as a sheepe dumbe before his shearer and opened not his mouth and therefore the Apostle Peter saith chap. 2.22 Christ suffered for vs leauing vs an example that ye should follow his steps who did no sin neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but coÌ„mitted himselfe to him that iudgeth righteously This farther appeareth vnto vs in that he prayed for his enemies that persecuted him He had power in his own hand to haue resisted their force 〈◊〉 34 reuenged his cause He could haue praied to his Father he would haue giuen him more then twelu legions of Angels yet notwithstanding he suffered patiently 〈◊〉 â—6 53 the iust for the vniust 〈◊〉 18. that he might bring vs to God If any thinke or alledge that this example is too high for vs aboue our reach and too eminent in regard of his person who is God aboue to be worshipped let vs set before vs the examples of the faithful seruants of God that haue liued in all ages in the time of the law and vnder the Gospel â—ed moâ— that this may be another motiue vnto vs. How often did the children of Israel murmure against Moses and Aaron and sometimes went about to stone him yet he neuer sought reuenge against them albeit he had bin able to right his own cause by force When Miriam Aaron spake against him by reason of the woman of Ethiopia 〈◊〉 12.2 3 and said What hath the Lord spoken only by Moses hath he not also spoken by vs Moses held his peace and gaue not taunt for taunt rebuke for rebuke he was a very meeke man aboue all the men that were vpon the earth Thus was it with Dauid a man indeed after Gods owne heart though he were a king and wanted not seruants to execute his will yet he would not himselfe reuenge neither suffer any other to take reuenge on Shimei albeit he cursed the king with an horrible curse Saul sought his life 〈◊〉 16.9 and preferred him to be his son in law for no other cause but to lay a snare before him when Dauid had his life oftentimes in his hand to saue it or to destroy it ye he was so farre from seeking reuenge 〈◊〉 26.9 〈◊〉 24.5 that his heart smote him for cutting off the lap of his garment When Stephen had made a worthy defence for himselfe and his own innocency that the enemies could take no iust exception against him their hearts brast asunder and they gnashed at him with their teeth ran vpon him violently all at once 〈◊〉 60. but he kneeled down and cryed with a loud voyce Lord lay not this sin to their charge The Church of Rome are not ashamed to teach thereby to strengthen the hands of traitors rebels that rise vp against Princes that Christians of old deposed not Nero and Dioclesian and Iulian the Apostata and Valens the Arrian and such like persecutous and heretikes 〈◊〉 de Rom. â—â—b 5. c. 7. because they wanted temporall power and if they had had power they would haue done it If this be true all their patience was perforce and is not thanke-worthy But they testifie in many places that they had power sufficient but held it vnlawfull to resist and rebell They had filled all places Cities Ilands castles boroughes tents tribes bandes palaces â— Apolog. the Senate and Court not excepted so that they wanted neither number nor strength to make their party good They professe that albeit they be equall in power yet with them it is more tollerable to be killed then to kill They affirme freely God forbid that his religion should be maintained with fire and sword They acknowledge no other weapons to be put into their hands but praiers tears Arma nostra sunt preâ—es lacrymae Tert. They neuer practised any reueÌ„ge against their persecutors and those that hated them One night with a little fire would haue serued and sufficed them largely to be reuenged of their enemies but they accounted it vnlawful to requite euill with euill But to leaue this consideration to another occasion let vs come to a third motiue A third motiue that is the office which is proper vnto God to whom it belongeth peculiarly to take vengeance and is therefore in holy Scripture called the God of vengeance Psal 94.1 O Lord God the auenger O God the auenger shew thy selfe clearly It is a grieuous sin to sit down in Gods seat and to rob him of his right and royalty Let the enemies of God and his people know that he is the God of reuenge as well as the God of saluation and that he wil as wel right their causes as saue their soules He is a iust God wil recompense tribulation to all that trouble those that are his and therefore hath said Deut. 32 3â— Vengeance and recompense are mine but he neuer said to priuate persons Vengeance is thine neither did he euer put the sword into their hands A fourth motiue A fourth motiue to perswade vs to lay aside priuate reuenge is drawn from the gracious promise that God hath made vnto vs namely that he will take our causes into his hand and pay them home that do oppresse vs. For God doth not restraine vs as it were tye vp our hands to expose vs to all iniuries and to leaue vs as a prey in the iawes of the Lyons but because he hath passed his word vnto vs I will repay Rom. 12.29 saith the Lord. So then we must know that God is called the authour and executer of vengeance not only because the power and right belongeth vnto him that he is able to take vengeance of all our enemies how many and mighty soeuer they bee but because he hath vsed this power executed this office from the beginning of the world and as yet vseth it and will vse it to the ful in the great day of the general iudgement He knoweth best of all the greatnes of the iniury that is done vnto vs because he searcheth into the thoughts of the heart and vnderstandeth not only what is done but the manner how it is done Seeing then he hath promised to pay them home into their bosomes that wrong vs it were a fruit of infidelity in vs not to beleeue him at his word
spirit of wisedome and meeknesse the spirit of knowledge and vnderstanding the spirit of grace and prayer the spirit of prophesie of faith of a sound mind and such like it signifieth not only the seuerall effects and gifts but the author and giuer of them from whence they proceed to wit the holy Ghost so likewise to apply these things to the point and purpose we haue in hand the spirit of iealousie mentioned in this place giueth vs to vnderstand two things first the swing and sway that this corrupt affection did beare in this people as they transgressed sundry wayes against their wiues both by taking many wiues together and by putting them away so soone as they displeased them so they gaue themselues exceedingly to nourish euill thoughts suspicions and surmises against them as if they might vse them at their owne pleasures and were not giuen them to be their companions Mal. 2.14 and so made two persons in one flesh Secondly we learne thereby from whence iealousie commeth to wit from the euill spirit the diuell is the authour of it who soweth the seedes of malice and setteth debate betweene a man and his wise and disturbeth their peace and tranquility and kindleth dissension as it were a fire burning among them that they might pull downe their house with their owne hands forasmuch as an house diuided against it selfe cannot stand and euery kingdome diuided against it selfe is brought to nought Matth. 12.25 Wherefore heereby they are put in minde to beware and take heed lest by these blinde and vncertaine suspicions they offend the Maiesty of God that hateth and abhorreth all false suspicions trouble the quietnesse of their owne family corrupt the ordinance of marriage and bring a perpetuall slander and reproach vpon themselues Thus much of the questions now we come vnto the doctrine And the Lord spake vnto Moses saying Speake vnto the children of Israel and say vnto them If any mans wife goe aside c. In these words we see God maketh a Law touching the iealousie of the husband toward the wife whom he suspecteth of adultery And albeit this ceremony heere touched be a part of the legall worship which hath no place of practise in the Church of Christ where no such thing is permitted and though we neuer read of any that vsed this remedy to rid himselfe of iealousie to detect his wiues adultery yet there is a morall equity in it which concerneth vs all others to the end of the world indeed it belongeth to the obseruation of the seuenth commandement and of the ninth commandement which require the chastity of the person and the innocency of our good name The ende of the seuenth commandement is to teach both that as God is the authour of mariage so he is the reuenger of the breach of it being the most holy couenant of all other and that women should not pollute and prostitute themselues to be common through hope of impunity and of escaping without punishment The scope and drift of the ninth commandement which forbiddeth false witnesse-bearing is to take order for the honour and estimation and good name of our brethren that they bee not slandered and defamed and if of all our brethren and neighbors much more of the wife which is the neerest neighbor So then God restraining such breaches and abuses declareth euidently that hee doth not allow the iealousies that euery fond or hare-braind husband conceiued in those dayes neither doth enact or establish this Law in fauour of them but rather in fauour of the innocent wiues that they bee not headily and hastily cast off without cause and thereby a way made for more vsuall and more often diuorsements which were too common already among that people Wherefore he reprooueth and checketh this euil spirit of tormenting iealousie as hauing no good ground or warrant from God and his word From hence we learne that it is the part of a good and godly man Doctrine We must interpret all doubtfull things to the best to interpret all doubtfull things to the best as much as may be This we see practised by Iacob when he saw the party-coloured coate of his sonne Ioseph stained with blood and knew not what was become of him he said It is my sonnes coat an euill beast hath deuoured him Gen 37.33 Iosepth is without doubt rent in peeces The matter was doubtfull how he should come to his end and very suspicious the circumstances were to be examined his brethren were throughly to be examined of the time and place when and where they found the garment the place was to bee viewed where he is supposed and suspected to be deuoured forasmuch as some part and parcell of him would haue remained When Iezebel was eaten with dogges the skull and the feete 2 King 35. and the palmes of her hands remained so might somewhat of him bee found out or at least the men of that place were to be asked whether any rauenous beast haunted those quarters But Iacob was so ouercome with sorrow that he hath the euill beasts in his owne house and yet cannot discerne them and is so carried away with credulity to beleeue the forged tale of his treacherous sonnes that he least suspecteth where the greatest cause of suspition was forasmuch as he could not be ignorant that they hated him in former time Gen. 37.4 But not knowing where the fault lay nor able to try out the fact he enterpreteth and expoundeth all in the better part he concludeth that surely some rauenous beast had torne him in peeces The like we might say of Izhak the father of Iacob when he came to him in the name and garments of his eldest brother being doubfull who it should be because the voyce was Iacobs voyce but the hands were the hands of Esau Ge. 27.22.23 in the end he concluded that it was Iacob and so blessed him We haue many examples seruing for confirmation of this truth in the new Testament In the first Chapter of Matthew when the virgine Mary was found to bee with child by the holy Ghost and Ioseph was ignorant what to think of it being espoused vnto him hee reasoned with himselfe that either she had committed adultery after their contract or else fornication before the contract in the end of after he had considered this seriously in his mind he resolueth vpon the lesser that she had committed fornication and so belonged to another rather then to him as Matthew 1.19 Ioseph her husband being a iust man and not willing to make her a publike example was minded to put her away priuily to wit that she might be giuen to wife to him that had accompanyed with her In like maner after that Peter had reproued the Iewes because they had denyed Christ in the presence of Pilate preferred a vile cut-throat and murtherer before him killed the Prince of life whom God had raised from the dead and glorified in heauen and set
Ver. 38. Ver. 39. and to let them alone If this counsell or this worke be of men it will come to nought but if it be of God ye cannot destroy it lest ye be found euen fighters against God They agreed vnto him and left off their consultation of killing them and putting them to death and albeit they could not conuince them of errour neyther were able to lay false doctrine to their charges Ver. 40. 4â— yet they suffered rebuke and were beaten for the Name of Christ Thus doe the enemies of God deale in all ages with the godly they hate them for no other cause but because they follow goodnesse Psal 38. and will not follow them into all excesse of riot 1 Pet. 4. They can lay nothing to their charge and yet they thinke them worthy of punishment They can accuse them of no crime and yet they ceasse not to accuse them They are not ashamed to cry out vpon them and to speake all manner of euill against them and yet when they haue deuised what mischiefe they can against theÌ„ broched what slanders they can and vttered all their malice the greatest fault that they can finde in them is this that they serue God in the sincerity of their hearts and labour to please him with vprightnesse of life When the enemies of Daniel sought occasion against him to bring him out of fauour with the King and into danger of his life they could finde no matter against him in the affaires of the kingdome albeit they desired nothing more so that when after all searching and watching of him they were at their wits end in the end they concluded thus Wee shall not finde any occasion against this Daniel except wee finde it against him concerning the Law of his God Dan. 6 verse 5. This was the hainous crime that they laide to his charge as if he had committed fellony or treason that hee praied to God and made his petition vnto him verse 13. Thus fareth it with all those that are the worshippers of the true God and make conscience of their waies the wicked wretches of this world reuile them and make hue and cry against them as if they were some great malefactors and had committed somewhat worthy of death and yet when all cometh to the vpshot what hath the righteous done or what matter is it that they haue against them Surely no more then the Presidents and Princes had against Daniel the cause they haue against them is concerning the Law of their God they cannot abide them because they are too precise in keeping the Sabbath they will not sweare and blaspheme the Name of God they will not drinke and bee drunke with them they will not runne riot and play the good fellowes with them they are neuer well but when they are reading or praying or reasoning and conferring of the waies of God they are alwaies reproouing vs and finding fault with vs for one thing or other I thinke wee shall do nothing for them shortly To be short they deale with the faithfull as Ahab spake concerning Michaiah 1 Kin. 22 verse 8. There is one man by whom wee may enquire of the Lord but I hate him for hee doth not prophesie good concerning me but euill But did he not speake the truth the King did not nor could not charge him with vttering lies He prophesied euill vnto thee O Ahab because thou wast euill if thou hadst beene good he would haue spoken good vnto thee And this is the cause why the vngodly hate the godly If then wee bee thus dealt withall at any time let it not discourage vs but therein let vs reioyce because wee are made like vnto the Prophets that were before vs wee are made like vnto the Apostles nay wee are made conformable vnto our Sauiour Christ himselfe We must not looke it should goe better with vs then it did with them forasmuch as the world wil alwaies be like it selfe and vnlike to them Secondly no man is to be condemned vpon Vse 2 suspicion onely or vpon presumption or bare surmise or another mans accusation for if it were enough to be accused innocency it selfe cannot escape and the most innocent shall be soonest made away True it is the godly must giue no iust cause to bee euill spoken off but abstaine from all appearance of euill and cut off occasions from theÌ„ that seeke occasions howbeit whether occasion be giuen or not euery man may suspect what they list and how farre they list and of whom they list and who can say against them So that it is not enough to condemne a man or to account him guilty to be suspected Some haue such iealous heads and vnsetled braines that they will make occasions of suspicion â—d in TrinuÌ„ which are no occasions Suspicion is in another mans heart or head therefore we cannot alwaies auoide suspicion except we had the gouernment of their hearts and heads the which theÌ„selues euermore haue not We must be carefull to auoid the fault though we cannot the fame we must take heed of the sinne though we can preuent the suspicion The fault and offence is in our selues 〈◊〉 Ethic. l. 1. suspicion is in another Euen as honour is in him that honoureth not in him that is honoured and as contempt is in him that contemneth not in him that is contemned forasmuch as it lyeth not in our power to be honoured or to be despised so it is with suspicion 〈◊〉 comment Tim. 4. it hath place in the minde of another and it lyeth not in our choice whether we will be suspected or not no more theÌ„ it doth in him that is despised who would willingly be honoured The brethren of Ioseph were suspected to be spies and to come to see the weaknesse of the Land Gen. 42 9. True it is he dissembled with them concealed himselfe from them but if indeed he had so conceiued or rather misconceiued and misiudged of theÌ„ who could hinder or helpe it or how could they preuent or redresse it as it fell out with the messengers of Dauid that he sent to Hanun the sonne of Nahash King of Ammon for his Princes said vnto him 〈◊〉 10 3. Thinkest thou that Dauid doth honour thy father that hee hath sent comforters vnto thee Hath he not rather sent his seruants vnto thee to search the City and to spie it out and to ouerthrow it This they suspected returned euill for good These messengers behaued themselues vprightly in their Embassage they gaue no more occasion of these surmises to Hanun then Iosephs brethren did vnto him yet who could stoppe them in so doing Who was more innocent then Ioseph that hearkened not to the tentations and allurements of his mistresse nor desired or delighted to be in her company 〈◊〉 9 19 20. yet his ouer-credulous master hearing the words and accusation of his wife not onely held him in suspicion but tooke him as guilty and put
this apparent that God will one way or other make the innocency of his people to be knowne Reason 1 The reasons of this doctrine will farther confirme vs in the truth of it whereof the first may be from the office of God who is the Iudge of all the world Surely the Lord will not peruert iudgement to doe vnrighteously neither will he take rewards nor subuert a man in his cause Hence it is that Abraham making intercession for the Sodomites that those Cities might be spared saith Gen. 18 25. Bee it farre from thee from doing this thing to slay the righteous with the wicked and that the righteous should be euen as the wicked be it farre from thee Shall not the Iudge of all the world do right And to that purpose reasoneth the Apostle Rom. 3.5 What shall wee say Is God vnrighteous which punisheth God forbid else how shall God iudge the world If then this title belong vnto him of right aboue all others then he will at last come foorth though he tarry long to pleade the cause of his seruants will bring their righteousnesse into the open light Secondly God is euermore an helper in Reason 2 time of need who albeit he suffer his seruants to be exercised and tried by slanders greeuous afflictions as we heard before concerning Ioseph yet he appeareth for their deliuerance and cleereth their names from reproch When they are in greatest danger then is hee neerest at hand and so giueth the issue with the tentation This doth the Prophet Dauid acknowledge Psalm 118.6 7. and 56 4 11. The Lord is on my side I will not feare what man can doe vnto mee the Lord taketh my part with them that helpe mee therefore shall I see my desire vpon them that hate mee And this doth the Apostle teach vs to apply to our selues because euery one may boldly say The Lord is my helper Heb. 13 6. and I will not feare what man can do vnto me If then he haue promised to take our part and to helpe vs in time of need when we are oppressed with the euill speeches of our enemies he will not be farre from vs but succor vs and sustaine vs that we shall not fall Thirdly we know well that howsoeuer Reason 3 many things are couered heere in darknesse partly through hypocrisie in some and partly through ignorance and weaknesse that is in all wee are not able to enter into the actions of men and diue downe so low as to see with what purpose they do them yet the time shall come when they shall be discouered and manifested This is the generall rule deliuered by Christ our Sauiour Luk. 12 verse 2. There is nothing couered that shall not be reuealed neither hid that shall not bee knowne This is true not onely touching the hypocrisie of the wicked but also touching the innocency of the righteous for all shall be knowne in the end when the secrets of all hearts shall bee discouered From hence wee haue offered to our wise Vse 1 considerations very many profitable vses whereof I will point out the principall First we are put in minde from hence to commit all our waies and workes to God and to depend vpon him to bring to light the truth of our hearts Let vs put our trust in him and delight our selues in the Lord. Let vs possesse our soules with patience when we are slandered and traduced and resigne vp our selues to him that ruleth all things Let vs cast our eyes vpon his prouidence who careth for vs and watcheth ouer vs. The children of God when they see the prosperity of the wicked and how all things in this world for the most part goe well with them are sore troubled they begin to wauer and sometimes to fret murmure as if there were no God to gouerne all things This made the Prophet Dauid to say Psal 73 12 13 14. Behold these are the vngodly who prosper in the world and encrease in riches verily I haue clensed mine heari in vaine washed mine hands in innocency for all the day long haue I beene plagued and chastened euery morning But God will not forget vs or forsake vs if we trust in him we shall not be deceiued So often as we haue euill rewarded vnto vs for good and are ouerladen with the slanders of the vngodly we are ready to fret and fume and to seeke reuenge against them we haue many doubts arise in vs as if it were lost labour to worship God sincerely and to deale with our brethren iustly It is not the pleasure of almighty God that our righteousnesse should alwayes lye hid in the darke and as it were creepe into corners forasmuch as he will make it shine as the Sunne and bring it into the open light This is the vse that the Prophet teacheth vs to make Psal 37 5 6. Commit thy way vnto the Lord trust also in him he shall bring it to passe and he shall bring foorth thy righteousnesse as the light and thy iudgement as the noone day Wherein he alludeth fitly vnto the night the darkenesse whereof the morning arising scattereth away Are we then hardly vsed are we shamefully intreated are we oppressed with slanderous things laid to our charge and doth God for a time hold his peace as if he heard them not or doth he shut his eyes as if hee saw them not Let vs not take it to heart or be discouraged this ought to trouble vs no more then when the darknesse of the night couereth the earth because we looke for the morning to appeare and the Sunne to shine When all things are darke that nothing can be discerned when we know not white from blacke nor chalke from cheese nor faire from foule we are not to be greeued or disquieted by it because we liue in expectation of the light which we know cannot be far Then we shall know one thing from another when all will shew themselues in their likenesse From this consideration we are admonished to cōmit our waies vnto the Lord who will make a notable issue of them by giuing iudgment on our side and deliuering of vs from the venime of the euill tongue He forbiddeth in the law Exod. 20 16. any to beare false witnesse in iudgment Now hee is a false witnesse that holdeth his peace when he may by his testimony releeue his brother iustifie his person cleere his good name or defend his goods or right his cause in any matter called into question as well as he that speaketh in a cause Exod. 23 2. to decline after many to wrest iudgement He hath made vs keepers of the credite one of another so that we may offend God and our neighbour as well by not speaking the truth as by speaking of an vntruth The law it selfe requireth such loue to be among vs that although we be not requested yet we should neuer be wanting to another but alwaies be willing and desirous to maintaine
his good name and estimation according to the commandement of our Lord and Master Mathew 7 verse 12. Whatsoeuer yee would that other men should do vnto you euen so do ye vnto them for this is the Law and the Prophets Doth God require this at our hands and will not he performe it toward vs Must we cleere our brothers good name and will God himselfe faile to do it or doe we thinke wee can haue a better or greater care of the name of our brother or of our owne name then God the righteous Iudge of the world hath of vs all That cannot be he is iealous of our good names and will not haue the truth smothered with a lye nor innocency buried in the earth Shall we make our selues more righteous then GOD and iustifie our selues aboue our Maker There is not a spark of that truth which is in GOD giuen to vs true it is he honoureth vs by vouchsafing this mercy vnto vs to open our mouthes to speak his truth which he is able to auouch and iustifie against all gainsayers a thousand waies If we then that are euill know how to acquit our brethren we may be well assured he will be more iust and righteous in all his dealings toward vs then we haue beene or can be one to another And if wee haue meanes at any time to free our brethen from infamy wee may fully and certainely be assured that hee will be ready to bring to light our innocency Secondly seeing God hath promised to make our innocency that is derided or denied Vs e 2 to be knowne let vs know that it is our duty to goe boldly to the Throne of his grace and to pray vnto God to performe his promise toward vs. It falleth out oftentimes that we see no way to bring the truth to light and we think it vnpossible that euer we should be cleered howbeit we haue to do with God to whom nothing is secret before whom all things are manifest he is able to bring vs into credite againe We take therefore a wrong course and prouide euilly for our selues to rage and storme against those that reuile vs and speake all manner of euill of vs falsely for Christ his sake whereas we ought to repaire into the presence of GOD and to craue of him that he would make the iustice of our causes to appeare If any obiect Obiect Is not God without praier able to make the truth of our causes knowne Or hath he need to be put in mind of his office which is to iustifie the godly and to condemne the wicked I answer Answer as GOD is able of himselfe to doe it so he also hath appointed the meanes how he will do it And among them all none is more excellent then praier so that his almighty power doth not exclude praier but rather imply it neither should it keepe vs from prayer but rather encourage vs to praier forasmuch as almighty God vseth it as an instrument for the performance of those things which he hath promised and appointed He that goeth to warfare prepareth horse armour and leuieth souldiers and getteth what prouision and furniture he can he will by no meanes be brought to leaue theÌ„ behind him or to send them backe againe and to rush into the battell without them because they are instruments by which God is wont to giue the victory to such as it seemeth good to him so that he cannot without rashnesse lay them aside so is prayer necessary by the which the LORD is accustomed to giue vnto vs those things that we want and therefore it were horrible presumption to neglect it vnder pretence of his knowledge vnderstanding our cases or of his power enabling him to do all things or of his prouidence determining all things As God hath appointed armour to them that desire victory so hath he ordained praier for them that would be releeued in necessity â—it God â—eth what â—eed yet â—er is need True it is GOD knoweth what wee need better then our selues that are in neede yet is not praier to be holden superfluous because God hath commanded vs that in the day of trouble we should call vpon him Mat. 7. he hath promised to heare vs and deliuer vs Psal 50. He hath made no promise to vs of any blessing except we aske the same of him he keepeth vs in feare and reuerence and maketh vs to acknowledge him to be the giuer and author of all good things he declareth his loue vnto vs that humbleth and abaseth himselfe to heare our requests complaints particularly and thereby enflameth vs to loue him again and to put our trust in him by this familiar communication with him we grow after a sort familiar with him and wee are bold to shroud our selues vnder his wing as the childe flyeth to his father and lastly as we confesse that whatsoeuer good things we enioy do come from him alone so it is our duty to returne to him the thankes and to vse them to his glory Wherefore whensoeuer wee finde our selues wronged of our neighbours we are not to turne vpon theÌ„ in a rage like vnto the dogge that runneth after the stone that is cast at him and not at him that did cast it but let vs runne with boldnesse vnto God and poure out our supplications before him desiring him to helpe vs and right our cause This doth the Prophet Dauid in many places Psal 4 1 and 69 13. Heare me when I â—ill O God of my righteousnesse thou hast enlarged me when I was in distresse haue mercy vpon me and heare my praier He acknowledgeth in his praier to God that he was the witnesse Iudge and defender of his innocency and vprightnesse toward Saul or any other declaring by his owne example that when men vniustly condemne vs we must flie vnto God by humble and earnest praier who is the patron and pleader of the causes of his people And in the seuenth Psalme verse 6. Arise O Lord in thine anger lift vp thy selfe because of the rage of mine enemies and awake for me to the iudgement that thou hast commanded and afterward verse 8. The Lord shall iudge the people iudge mee O Lord according to my righteousnesse and according to mine integrity that is in me If God did not lay to his hand and helpe him he confesseth that he were vtterly destroyed and therefore he praieth to be deliuered from his persecuters Whensoeuer therefore men will not iudge vprightly and haue their eies blinded through malice or fauour we ought by praier to referre our causes to him that hath no respect of persons and so commit our causes to him that iudgeth righteously 1 Pet. 2 23. Howsoeuer the innocent cause of the godly may be hidden for a time and ouerwhelmed by the slanders of the vngodly yet if we be not wanting vnto our selues continuance of time the daughter of truth will bring it to light We cry out against the wicked but
we do not deny that the Scripture being vnderstood doth enlighten our mindes but it is not therfore lightsome because it is vnderstood of vs for then the light therof should wholly depend vpon our vnderstanding Thus if we vnderstand it it shall be lightsome but if we vnderstand it not it shal not be lightsome Nay which is much more absurd if one man vnderstand it it shal be light if another man vnderstand it not it shall not bee light thus at one and the same time it shold be both light not light The truth therefore is that the Scriptures are lightsome two wayes â—â—e holy â—â—â—iptures are â—o wayes â—â—â—â—tâ—ome First in respect of them selues secondly in respect of vs. In respect of themselues they are alwaies lightsome of theÌ„selues and haue light in themselues In respect of vs they are lightsome when we vnderstand them and receiue them and light by them But to returne to the former matter the Minister should be the principall light to hold out the Lanthorne to bring men to heauen and to worke in them repentance as Iohn the Baptist is said to be a burning and a shining light Ioh. 5 35. But euery one also in his place must be a light to shine in knowledge and obedience in doctrine and in life On the contrarie when men are as candles put out there falleth great hurt to the church The danger heereof may be discerned by common experience in an hauen towne if the Lanthorne be taken downe or the candle put out which should direct the ships in the night season into the hauen al the ships and the soules that saile in them are left to the mercy of the winds which are without mercy and so all perish by miserable shippewracke In like manner if men haue no light in their hearts to guide them into the hauen and harbour of the church and consequently of the kingdome of heauen they doe as much as in them lyeth betray their owne soules and drowne themselues in eternall perdition Verse 3. And Aaron did so c. The obedience of Aaron is here described and the Candlesticke set in the Tabernacle described It is saide to be of golde as Reuel 1. the most precious of all Minerals for two causes First because as Gold excedeth all other mettals so the Church exceedeth all other societies of men because in it saluation is only to be found Esay 46 13. all other beeing ordained to preserue this safe and sound Esa 45 14. 49 23. Reuel 21 24 26. Yeâ— it is the glory and honour the beauty and ornament of all other societies kingdomes cities townes houses and persons to be parts of the church inasmuch as otherwise they are parts of the world of the kingdome of darknesse yea aâ— dogs swine and vncleane beasts Ephes 22 11 12 13 c. Secondly because it is most precious deare to God and to Iesus Christ as gold is to man because it is an holye company sanctified by the blood of Christ whom it cost deare to redeeme it Acts 20. The Candlesticke in the Tabernacle was to hold the light for the direction of all that were therein from Euening to morning continually Exod. 27 22. It is the vse of euery Candlesticke to hold to keepe to preserue to continue and to yeelde forth the light to the benefit of others This doth mystically represent the church Doctrine teacheth that the church is as the Lords golden candlestick appointed to hold and keepe the light treasury of the Word for euer It is the office of the church to holde and keep the word for euer that it should neuer bee lost or embeselled from vs to the end of the world And as the Candlesticke was to hold the light to the first comming of Christ so is the church to preserue the truth vntil the second comming of Christ It is therefore the office of the church and of euery true member thereof to keepe in it and to publish abroad and to hold out to those that are in it the truth of Gods word to direct their pathes aright as Deut. 31 20. The booke of the Law after that it was written was by the Lord himselfe committed to the Israelites to be kept in the side of the Arke of the couenant The Prophet Esay sheweth That the Word should go forth out of Sion where it was kept into the middest of the earth Chap. 2.3 And the Apostle declareth that the Iewes had the Oracles of God committed vnto them of trust Rom. 3 2. and that to them appertained who were the onely church the adoption and the glory and the Couenants and the giuing of the Law and the seruice of God and the promises Rom. 9 4. And Paul is said to haue written vnto Timothy that hee should know how he ought to behaue himselfe in the house of GOD which is the Church of the liuing God the pillar ground of the truth 1 Tim. 3.15 By all which testimonies wee are taught that the Church holdeth and bringeth the truth Esay 41 27. and conueieth it vnto vs and that wee can no otherwise receiue it or be partakers of it For further proofe heereof obserue with Reason 1 me the titles that are giuen vnto it It is a safe keeper or treasurer to keepe as it were vnder locke and key the holy Iewels of the olde and new Testament that they be neither corrupted by Heretikes nor destroyed by other enemies It is as a cunning Goldsmith to try euery thing Whit. de Scrip. quaest 3. Cap. 2. for as he discerneth pure gold from counterfet mettalles so the church discerneth true Scripture from false or forged books and writings It is as a crier to publish and make knowne the decrees of almighty God It is an Interpreter to expound the sence and to open the meaning of the Scriptures according to the proportion of faith set forth in other parts Secondly it is a great honor and wonderfull preferment that God giueth vnto the Church aboue al other societies and places of the world besides And indeede there can bee no greater honor then to be put in trust with such a treasure If a man should vpon trust commit vnto another a great treasure and make choyse of him to leaue it with him it is a signe he honoreth and respecteth him before and aboue others so is it betweene God and his Church he hath laid vp his trueth in his Church as in his store-house Ps 147 19 20. He hath giuen his word to Iacob his statutes and ordinances vnto Israel he hath not dealt so with other Nations as for his iudgements they haue not knowne them This made the Apostle say What is then the preferment or aduantage of the Iew Or what profit is thereof circumcision much euerie day shewing thereby that God committing his Oracles vnto them did aduance and prefer them farre aboue all other Nations Thirdly the church is the house
ceremony were manie Reason 1 which serue as so many Reasons to confirme the point of doctrine in hand First that such as prayed might bee stirred vp with greater zeale and earnestnesse to call vpon God forasmuch as the laying on of the hand did moue them and raise them to the lifting vp of the heart For this cause as we shewed before the manner of ordaining Ministers and sending them into the Church was ordinarily ioyned with fasting not that they placed any merit therein but to stirre them to be more deuout in prayer And hence it is that prayer and fasting are so often ioyned together as Luke 2 verse 37. Mathew 17. verse 21. Dan. 9. verse 3. Ioel 1 14. and 2 15 17. 1 Cor. 7 4 c. Secondly to signifie that he was as an offering Reason 2 separated to God and his seruice vpon whom the hands were laide For this ceremony was taken from the maner vsed and obserued in the sacrifices vpon which the Priestes laid their hands to shew that they were consecrated to holy vses Thirdly to declare that Reason 3 the hand of the Lord would be with them For as they felt the hand of men vpon their heads so certainly they should finde by a continuall and comfortable experience the hand of God to be with them in the execution of the function committed vnto them if they wer faithfull in the execution thereof Lastly to procure reuerence vnto the person Reason 4 so set apart amongest the people and especially to the calling it selfe It is saide in the election of Ioshua Numbers chapt 27 verse 18 20. that Moses must lay his handes vpon him that all the Congregation of the children of Israel may bee obedient and this is one end wherefore this signe was vsed in the ordination of the Ministers of the Church Vse 1 Seeing therefore they were appointed to their office in this solemne maner not in hugger mugger but openly and publikely before all Israel we learne that it is decent and conuenient that the Ministers should be made in the face of the church not in priuate places without any assembly fit for so solemn and sacred an action This is a worke of the day not of the night of the light not of darkenesse and therefore we see in this place that at the ordaining of these Leuites the whole Congregation of Israel was gathered together so that we may say Verse â— as Paul doth in another case and vpon another occasion These things were not done in a corner Acts 26 26. Eleazar was appointed to succeede Aaron his Father in the sight of Israel as Numb chap. 20. verse 27. Matthias was elected in place of Iudas who was fallen from his Apostleship when the whole multitude of the beleeuers were gathered together Acts 1. verse 13. yea the Deacons an inferiour office of the Chutch who laboured not in the word and doctrine were chosen by the whole multitude as Acts chapter 6. verse 5. Willet Synops contr 5. quaest 2 True it is meere popular elections are not to be admitted being the cause of all confusion and disorder howbeit for the people to giue their voices in elections moderated and gouerned by graue Elders and wise Pastours hath bene vsed in the Church in times past may bee againe and is at this day in many places where the state of the Church and the condition of the people will beare it And albeit they haue no voice or sufferage it is fit they should giue their consent and approbation because the Ministers should haue good report of all 1 Timoth. 3 7. And so much the rather ought this to be because the congregation haue a kinde of interest in this businesse according to the rule in Law Quod omnium interest ab omnibus fieri debet that is That which belongeth to all should be done by all and this maketh much for the comfort of the Minister and for the profite of the people This reprooueth the practise oftentimes vsed in time of Popery where Ministers are ordained by them secretly and closely It is reported of Pope Iohn the thirteenth that he ordained Deacons in a stable whereas their owne Canons and constitutions decree that the consent of the people should bee knowne and Cyprian is plaine that as God commaundeth that the Priest should bee placed before the face of the whole congregation of the Iewes so the Ministers ought not to bee ordained but with the knowledge of the people standing by Cyp. 1. lib. epi. 4. whereby they being present either their faults should be discouered or their vertues commended It may be asked whether this sign which in a generall signification may also be called a Sacrament of imposition of hands Caluin instit lib. 4 cap. 4. bee so necessary as that it may vpon no occasion bee omitted The Papists hold an absolute necessity of it and teach that the graces of the Spirit are also inseparably annexed to it But wee cannot yeelde to any necessity of it we confesse it is comely and conuenient howbeit it is not of the substance or essence of ordination no more then fasting which also was no lesse ioyned with it then laying on of hands Prayer we acknowledge to be needefull and so needfull that it may by no meanes be omitted but neither fasting nor laying on of hands though both bee profitable When Christ our Sauiour instituted his Apostles He breathed vpon them Iohn 20 22. but hee did not lay hands vpon them The like wee might say of the election of Matthias Actes 1. neither is grace necessarily tyed to this ceremony and outward signe of imposition of hands For grace is not necessarily coupled with any of the signes in the Sacraments much lesse in this counterfet Sacrament of Orders deuised and receiued by the Church of Rome They obserue indeede this laying on of hands but it is like Elishaâ—s staffe laide vpon the dead childe by his Seruant that is it was voide and vnprofitable so is this gesture with them For indeede the popish Priests haue not any vocation and calling to the true seruice of God to be Pastors and Teachers in the Church but they are appointed to make the body of Christ which is as much to say as to bee the murtherers and killers of Christ For so often as any Masse is celebrated among them Christ Iesus the Lord of life is crucified and as it were betraied and butchered among them forasmuch as themselues confesse that they sacrifice him to God the Father but there is no sacrifice without shedding of blood and therefore the popish Priest-hood is no better then a detestable and a very diuellish sacriledge Secondly it is the duty of euery Minister to Vse 2 consider diligently and seriously with himself being warned by this ceremony that he is separated and sanctified to one of the greatest workes that are vnder the Sun being taken as it were by the hand of God out of the residue of his brethren So
vppon our hearts to deliuer vs from eternall death without which it can profit vs nothing at all Secondly obserue that as the Passeouer Vse was an ordinary Sacrament of the old Testament so it is a type answering fitly and fully to the Lords Supper a Sacrament of the New Testament â—â—rds 〈◊〉 â—â—me 〈◊〉 of the 〈◊〉 For that which the Passeouer was to the Iewes the same is the last Supper of Christ to Christians and came in place of it This is the cause why the Lord Iesus deliuered his last Supper at the euening immediately after the eating of the Paschall Lambe to shew that it came in place thereof to which circumstance of time the church is not bound and therefore in stead of the euening we vse the morning and for the day we make choice of the Sabboth before other daies and touching the time of the day we do it before meat not after supper Now consider the resemblances betweene these Sacraments As one is called the Lords Passeouer Exod. 12.12 so this is called the Lords Supper 1 Cor. 11 20. God calleth the Lambe the Paschall Lambe because the Angel in the common destruction passed ouer the houses of the Israelites so Christ calleth the bread by the Name of his body that was broken for vs Luke 22.19 The Lord speaking of the ends of the rites vsed in the Passeouer saith This shal be for a memoriall Exod. 12.14 and a signe vnto them Exodus 13.9 so Christ saith Doe this in remembrance of mee Luke 22.19 God saith of the Lambe Take ye Exod. 12.5 Christ saith of the bread Take ye Matth. 26.26 God saith of the Paschall Lambe Eate ye verse 11. Christ saith of the bread in the Supper Eate ye and of the Cup Drinke ye Thus we see there is a notable coherence betweene both these Wherin we must marke that the Scripture speaking of the Sacraments 〈◊〉 the Saâ—â—â—â— hâ—ue â—â—me of 〈◊〉 thâ—â—gs 〈◊〉 â—â—e do â—â—â—p to vs. giueth to the outward Signe the name of the thing signified so that they haue the names of those things giuen to them which they seale and represent Gen. 17.10.1 Cor. 10 4 16. and 11.24 Luke 22.22 Both because to all the faithfull and true beleeuers the things themselues are giuen with the signes and because our affections should bee lifted vp from earth to heauen from the elements to Christ and his blessings represented offered and exhibited by them and because we are full of doubting and vnbeleefe like to Thomas one of the twelue we will not beleeue the promises vntill in some measure wee feele them in our hearts Whereby we see cleerely and euidently â—â—â—bâ—â—anâ—â—â—eâ—kâ—y 〈◊〉 that the ground of transubstantiation of the real presence is weak and tottering builded vpon the sand of mans inuention not vpon the infallible â—ocke of the word of God The Church of Rome will haue the words taken liâ—erally and not figuratiuely but this ouerthroweth the certainty of our faith fighteth against the grounds of right reason and implyeth sundry grosse contradictions 〈◊〉 aâ—â—â—â—anâ—â—nâ—â—â—â—â—â—n For at the first institution and celebration of the Supper it maketh two Christs one that giueth another that is giuen one at the Table another in the mouthes and stomacks of the disciples In which of these shall we beleeue in both we must not forasmuch as wee are commanded to beleeue in Christ as in one not in Christs as speaking of many as it was said to Abraham in his seede not in his seeds Gal. 3.16 Secondly it ouerthroweth the Sacrament consisting of two parts a visible signe and an inuisible grace signified but if the bread were really the body of Christ then there could bee no outward signe to represent the inward grace Thirdly it maketh the body of Christ to be in moe places then one at one time which destroyeth the nature of a true body Fourthly the Apostle calleth it bread oftentimes euen after consecration 1 Cor. 10.16 and 11.26 27 28. Lastly the wicked as well as the godly should receiue Christ nay Mice and Rattes as wel as they which is horrible blasphemy to imagine and determine But of this I haue spoken more at large elsewhere In the third booke of the Sacraments But they obiect that men in their last Wils speake plainely that they may be vnderstood It is true indeed and so did Christ speake plainely but they make him speake absurdly To speake plainely and yet withall figuratiuely are not contrary one to another For it is plaine that at the same time Christ himselfe vsed as figuratiue a speech as this Ioh. 14.6 and 15.1 I am the Way the Trueth and the Life I am the true Vine ye are the branches yea in the institution of the Supper we must of necessity acknowledge a figure Luke 22.10 The Cup is the New Testament And there is oftentimes more plainenesse and euidence in a figure then in a proper speech vttered without a figure as also these words This is my Body are much more comfortable to vs then if it had beene barely saide This is a figure of my body because they manifest the neere coniunction of the signe with the thing signified in so much that they which partake the one shal be assured to receiue the other To proceed a little further in this point of the Passeouer and the Supper we haue somewhat to obserue touching our obedience The Iewes were to goe to the celebration heereof farre and neere to the place that the Lord should chuse and therefore nothing should be so carefully esteemed as these exercises of oâ—r religion which by the ordinance of God represent seale and apply vnto vs the benefits of Christs death and Passion The Passeouer vnder the Law was frequented of all Israel albeit it were done with long iourneyes and tedious trauels and troubles So ought this Sacrament of Christs Supper it should be oftentimes receiued 1 Cor. 11.26 Things that are sweet and comfortable deare and pleasant to a man are oftentimes remembred and vsed If our bodies be hungry we shall delight to refresh and repast our selues and if we haue hungry souls that long after Christ the Bread of Life and the food of them foâ— he is meat indeed and drinke indeed we will often desire to feed vpon him which bringeth with it eternall life If a man haue no desire to his food it is a signe of an euill stomacke and a forerunner of death when the appetite is gone and cannot be recouered so when we haue no desire at all to the bread of life neither feele how greatly we stand in need thereof we haue little strength of the Spirit and of the life of God in vs we draw neere by little and little vnto death I meane the death of our soules which is nothing else but a separation of vs from GOD and from his kingdome Thirdly they which celebrate the memoriall Vse 3 of their redemption and deliuerance from hell damnation by the
30 1 Chro. â— Mal. 27. 1 King 21 5 7. Num. 15.34.35 both in his word and by his Ministers The Spirit speaketh euidently in the Scriptures by it he resolueth the Church no lesse then by an oracle from heauen besides for our farther direction he giueth the knowledge of his word to the Ministers who draw al their light from the word and doe thereby aske counsell as at the mouth of God The reasons are very euident First the Scriptures Reason 1 are all sufficient to improue and correct 2 Tim. 3.16 Rom 15 4. to teach and to instruct to giue patience and comfort Ioh 20 31. 2 Tim. 3.15 that we may beleeue haue eternall life and to make vs wise vnto saluation Secondly such as will not beleeue them and reply vpon them will beleeue nothing else no although one come from the dead Luke 16 31 It is therefore the foundation of faith to resort to these meanes to be resolued as to the oracle and ordinance of God Psal 85.8 Obserue from hence that all questions in Vse 1 Religion must be decided and determined by the Scriptures All doctrines are to be prooued by them and al errors to be conuinced by them The Scripture is the supreme iudge of all councels and controuersies The supreâ—â— Iudge of aâ—â— controuerâ—â— it sendeth not the Church to the generall consent of the Pastours of the Church nor turneth them ouer to expect a general councel nor posteth them ouer to Rome as the Gentiles resorted to Delphos to consult with the Oracle of Apollo It is in vaine to neglect the straight direct way to seeke out by-pathes and vncertaine passages It neuer taught the Pope and his Cardinals to be the highest court and supreme Iudges of Scripture who oftentimes are ignorant of Scripture It cannot be interpreted but by the same Spirit by which it was written It is required of the supreme Iudge and interpreter of Scripture that he cannot erre that no appeale be made from him that he be no way partiall and that he haue power to compell the parties dissenting to yeeld obedience These properties agree not to the Bishop of Rome he is not free from error for many of theÌ„ haue falne into heresy haue taught contrary things one to the other haue made many foolish interpretations he is a meere man and can compell no mans wil to yeeld vnto him he is partiall in his own cause and therfore to appeale to him is to aske ones fellow if he be a theefe Secondly the Scripture containeth all Vse things necessary to saluation to withstand tentations Matth. 4. and to build vs vp in all trueth So that it is simply and absolutely necessary The doctrine of saluation cannot be learned but from it The knowledge of the law is necessary Rom. 7.7 the knowledge of the Gospel is necessary Tit. 2.11.12 Neither let any obiect that the Church wanted Scripture along time euen from the creation to the dayes of Moses for the Question is not what was necessary in the beginning but what is now necessary The mothers milke is sufficient for the infant while it is a childe but it is not sufficient afterward when once it is growne vp Neither is it true which the Iesuite obiecteth that Christ commanded not any thing to be written but is ouerthrowne by many testimonies of Scripture 2. Pet. 1.21.2 Tim. 3.16 Reuel 1.11 and 14.13 Vse 3 Thirdly it teacheth that the Ministers ought to be ready to answere the questions and doubts that trouble the people any way Therefore they must be faithfull in their places and skilfull in the Scriptures Hag. 2.12.13 they must not be blind guides dumb dogs Ezek. 34.4 their lippes must preserue knowledge and the people seeke the Law at their mouthes Againe it is required of them to be resident vpon their flocks attending on them as watchmen watch the citie alwayes in danger of enemies to discouer the approach of them and as shepheards attending their flock for feare of deuouring wolues 〈◊〉 56 9 10. The people are as a prey in the iawes of al hereticks where teachers are not attending and residing The Israelites fell into horrible idolatry when Moses was absent from them Exod. 32.1 But how shall the Ministers be consulted withall being absent from the people Vse 4 Lastly it serueth for instruction for the people They are not to consult with witches and wizards but to resort to the Ministers of God Deut. 18.15 and to the word to the law and to the testimonie Esay 8.19.20 Princes therfore must not contemne them nor respect theÌ„ as the lowest and basest of the people And all people high and low rich and poore must search the Scriptures who thinke to haue eternall life in them Ioh. 5.39 They are greatly commended that were diligent in the reading of them Acts 8.30 and 18.11 Dauid did exercise himselfe in them day and night Psal 1.2 None are to be forbidden the reading of them forasmuch as the Gospel is the power of God to saluation to all that beleeue Rom. 1.16 They are greatly reprooued and rebuked â—hat were ignorant in them Mar. 12.24 that were slow of heart to beleeue them Luk. 24.25 Euery man therefore must seeke to be assured perswaded in his heart of that which he doth 〈◊〉 14.5 and seeke to warrant his owne work All things must be done in faith Hebr. 4.2 Mar. 11.24 Iam. 1.5 without which no man can please God This reprooueth the ignorance that is in the greatest sort who thinke it enough to doe as others doe to heare the word because others do so to receiue the Lords Supper because they see their neighbours doe so and to come to Church because the most do so These thinke it enough to be present at diuine duties albeit they be indeed farre from doing their duties There are many that come and heare prayers Many do hear prayers which neuer pray who do neuer offer vp any prayers as if there were some hidden vertue in the place or in the praier albeit they neuer lift vp their hearts to God These haue not neither can haue any comfort in that which they doe They are without faith because they are without knowledge They haue no assurance whether they please God or not but doe all things with doubtfull hearts and wauering mindes and therein condemne themselues and sin against God Rom. 14 23. Iam. 1.6 being like a waue of the Sea tossed with the winde Verse 9.10 And the Lord spake vnto Moses saying Speake vnto the children c. The determination of the question is heere set downe and vpon occasion thereof perpetuall lawes established for the direction of the Church The vncleane are put off to the 14. day of the second moneth the cleane must keepe the Lords Passeouer at the season appointed There are two causes alledged wherfore a man may for a time be excused for not comming to the Passeouer and is allowed as vnblameable
let them make it their meditation whereby they may represse such hot and hasty head-strong passions The Prophet saith Psal 119 9. Wherewithall shall a young man cleanse his way By taking heed thereto according to thy word And Moses saide vnto him Enuiest thou for my sake In these words Moses openeth and discouereth the particular sinne wherewith Ioshua was infected â—octrine 〈◊〉 Gods peoâ—â—e must beâ—â—re of enuy We learne heereby in this reproofe that all Gods people must beware of enuy Iam. 4 5. It is an affection compounded of sorrow and malice For such persons are malicious alwaies repining and grudging at the gifts of God bestowed vpon others and as it were looke asquint at them as Gen. 26 12 13 14 27 and 30 1 and 31 1. Mark 9 38. Iohn 3 26 27. First because it is a fruite of the flesh Gal. Reason 1 5 21. as carnall greefe and carnall hatred are of which it is compounded for it maketh meÌ„ repine and greeue at the blessings and prosperity of others and that which is worst of all to hate the persons that haue those gifts and in the end the good things themselues that are in the persons for the persons sake This appeareth in the Pharisies Math. 27 18. when they saw that Christ was in more account among the people and did exceed them in all his doctrine and miracles they repined and grudged at him It greeued them that any should be equall vnto them much more goe beyond them Secondly God bestoweth his gifts where he will and to whom he will in what measure he will Math. 20 15. Thirdly it procureth the wrath of God and is neuer left without punishment as appeareth in the next chapter where Miriam the sister of Moses is striken with the leprosie 〈◊〉 12 10. because she enuied the gifts of Moses God shewing therby how greatly he detesteth this sinne Fourthly whatsoeuer is bestowed vpon any member is bestowed vpon the whole body 1 Cor. 12. Whatsoeuer is giuen to any part is giuen for the benefit of the whole Church why then should we enuy any seeing we haue our part and portion in it Fiftly it is a diuellish vice it is worse then fleshly and yet if it were no more it were sufficient to make vs to detest it howbeit it sauoureth not onely of the flesh but of the diuell and it transformeth vs into the image of Satan who enuied the happinesse of our first parents in the garden Gen. 3 5. So Caine was of that euill one 1 Ioh. 3 12. and enuied his brother because God accepted him and his sacrifice Gen. 4.5 Sixtly it crosseth and controlleth the wisedome of God in the distribution of his gifts graces as if God had done theÌ„ wrong and bin too good to others we can challenge nothing as due to our selues but whatsoeuer we haue we haue it freely howbeit the enuious like not his administration but dislike that others should enioy that which they want Lastly it is against the rule of charity which reioyceth at the good of others 1 Cor. â—3 and is ready to bestow and communicate good things where is want of them So then where enuy is there charity is not and where charity is there enuy is not This teacheth vs that all are subiect to this Vse 1 euill euen they that are godly and in a great measure sanctified are apt to enuy at others excelling in the graces of God And doubtles this is one cause oftentimes of contentions among the faithfull 1 Corin. 1 12. much more therfore the vnreformed and vnsanctified are ready to enuy them that goe before them Let vs not haue the faith of GOD in respect of persons Iam. 2 1. let vs beware of hauing men in admiration for sinister respects The best things are subiect to be abused through our corruption Secondly it serueth to reprooue many Vse 2 malicious persons some enuy others temporall blessings others that are worse enuy them the grace of God If they haue more knowledg then themselues they cannot abide them but speake all manner of euill against them These men are possessed nay poisened with malice ambition pride arrogancy and dissimulation they are vtterly destitute of charity or desire of reconciliation to their brethren Hence it is that Salomon opposeth enuy and the feare of God Prou. 27 4. as things that cannot possibly stand together Prou. 23 17. and in another place a sound heart and enuy Pro. 14 30. If such see another haue more wealth and riches then themselues they so vex torment themselues that the things which they haue do them no good Enuy is a very torment to the enuious who enuying at others do plague and punish themselues For as enuy hurteth not him at all that is enuied Egidij Hunnij comment in Iohan cap. 12. so the enuious man carrieth about within his owne bosome an inward and home-bred tormenter that neuer suffereth him to be quiet Such a monster is spite enuy that if he see or heare or think another to haue more or as much to goe beyond him or be equall vnto him it is a quotidian nay a continual feuer without any intermission it paineth him day and night Psalm 112 9 10. Thirdly let vs vse all holy and sanctified meanes to prevent it or to purge it away if it Vse 3 haue seized vpon vs. Let vs labour for christian charity How we may auoid enuy that so we may rid our hearts of the corrupt weeds of fretting and malice against our brethren and decke our selues with lowlinesse of mind that we may banish pride and selfe loue Phil. 2 3. Store of charity and humility tempered together will make a notable defence preseruatiue against this malady Secondly be wel contented with Gods holy administration of temporall blessings spiritual eternal that we do not any way charge him with folly who is wisedome it selfe or with partiality who respecteth no mans person Thirdly to cast our eyes vpon the troubles sorrowes miseries and calamities of our brethren which they sustaine and suffer as well as vpon the gifts blessings comforts prosperity which they enioy that so the consideration of the one may stay vphold vs from grudging at the sight of the other But this is our fault we looke vpon their good but will not behold their euill which if we did wee should finde cause many times rather to pitty them then to enuy them Fourthly to marke that the gifts of others are for our benefit as the good of one member of the body serueth for the vse of another and therefore wee are enemies to our owne good and welfare when wee repine at that which others haue Fiftly to pray to God for the obtaining of his gifts where we see them wanting and for encrease of them where they are obtained and for the continuance of them where they are encreased Lastly it is our duty to loue the graces of God wheresoeuer wee see
They put the people in minde of the goodnesse of the land and of the loue of God toward them and that the enemies should be bread for them that is they should be as easily consumed as a peece of bread is swallowed as if they should say Wee seemed Grashoppers vnto them but we say vnto you that they shall bee bread for vs we shall vtterly destroy them To conclude they will them not to feare the people of the Land because God was departed from them but hee was amongst his owne people Neuerthelesse they would not heare them they did sing a song to an heauie heart Prou. 25 verse 20. nay to an hard heart they had brazen foreheads and were ashamed of nothing and therefore for all the care of them and the loue shewed vnto them they went about to stone them to death had not God protected them that stoode in his cause Obserue first of all in that Caleb and Ioshuah rent their cloathes Doctrine The faithfull are greeued for the sinnes of others and fel downe before the Lord a gesture vsuall in these times when they heard the blasphemous words of these hypocrites that the faithful are much grieued euen for the sinnes and rebellions of others This hath alwayes bene the holy affection of Gods seruants they haue not onely mourned and lamented for their owne sinnes but they haue proceeded farther to take to heart the sinnes of other men as Lot 2 Pet. 2 7. and Dauid Psal 119 136. They that escaped out of the common destruction are described by this note they mourned and cried out for the abhominations that were committed in the land Ezek. 9 4. Christ our Sauiour wept for Ierusalem Luk. 19 41 42. Reason 1 The reasons First they know that Gods anger is prouoked for sinne and his curse falleth vpon the head of the sinner Ioshua had cause to mourne when he saw that Israel could not stand before their enemies Ioshua 7 8. For Achan had sinned against the Lord and the hoast could not prosper so long as hee remained among them No maruell therefore if they be greeued whensoeuer they behold the wrath and iudgements of God procured Secondly if we know their iniquities and Reason 2 do not mourne for them they become ours and we do thereby make them our own Thus we are made partakers of other mens sinnes If we mourne for them they are theirs not ours if we do not mourne they are both theirs and ours Hence it is that the Corinthians are reprooued that they sorrowed not for the incestuous person that was among them yea theÌ„selues were defiled by his sinne and became as one polluted lumpe with him as the leauen leaueneth three peckes of meale into which it is put And we see in the prophet Ezekiel 9 5. they are smitten that mourned not for the abhominations committed as well as they that did commit them Thirdly hereby much good and many benefites Reason 3 come vnto our selues Such are pronounced blessed by the mouth of Christ Mat. 5 4. that mourn whether it be for themselues or for others or both for they shall bee comforted When the heauens water the earth there followeth a fruitfull increase but when the earth watereth the heauens there shal follow a more plentifull haruest of all heauenly spirituall comfort If any aske when the heauens are watered by the earth Obiection forasmuch as this may seeme to be out of course and contrary to the nature of them I answer whensoeuer a sinner poureth out the teares of his penitent soule and broken heart into the bosome of God Answer then the earth may bee saide to water the heauens For the teares of the godly fall not to the ground Cooper vpon Psal 119. they ascend vpward they do not descend downward I vnderstand it of the fruite and benefite of them the Lord gathereth them when we shed them as precious pearles and putteth them in his bottle of remembrance Euery drop that falleth from a penitent soul is as a precious pearle The teares 〈◊〉 the gâ—theâ— precious pearles nay more worth then many Iewels of the world It shall little auaile vs to haue many pearles and Iewels hanging about vs and to want those that now we speak of These do not die and perish but are sowne as good seede in the earth the fruite whereof is very comfortable because they that sowe in teares shal reape in ioy Psal 126 5. Learne from hence the difference betweene Vse 1 the godly and vngodly The godly mourn for the sinnes of others as if they were their own whereas the vngodly make a mock of sin and can laugh hartily at it as if it were a matter of merriment and of pastime Prou. 14 9. Heere then is a note to know who are Gods Children and who are not When we cannot reforme and amend euill yet if God haue giuen vs hearts to mourne for it it is an happy thing for vs a great blessing and a good signe that we belong vnto him Lot dwelt among the Sodomites they were grieuous sinners against the Lord the cry of them was come vp to heauen he could do no good among them yet he was so farre from ioyning with them that hee vexed his soule for them If we do not follow his example in vaine we boast our selues to be the seruants of God This made Dauid say the zeale of thine house hath consumed me the reproaches of them that reproached thee are falne vpon me Ps 69 9 10. And the Israelites carried into captiuity wept when they heard the insultings and blasphemies of the wicked Psal 137 6. The godly must not say I will walke in the way of the multitude I wil ioyne with them and that it is in vaine to striue against them Secondly see the state of the faithful in this Vse 2 life somewhat there is alwaies to humble and afflict them in themselues or in others In this life 〈◊〉 and gâ—â—efe 〈◊〉 mingled toâ—â—ther The Prophet Dauid testifieth oftentimes his ioy of heart which God gaue him neuerthelesse this is not found without greefe and sorrow We haue no ioy without greefe in this world but they are tempered and mingled together bitter and sweete one with another lest in ioy we should be two ioyfull in sorrow we should be too sorrowfull the one seruing to allay the other and the one making the other profita-Howbeit after this life when God shall separate the sheep from the goats After this 〈◊〉 ioy and gâ— are seuereâ— these affections also shall bee separated the godly shall haue ioy without greefe the vngodly shal haue greef without ioy To haue ioy without any trouble is not to be looked for vpon the earth it is the condition of them that are glorified and perfected in heauen On the other side to haue greefe and anguish without ioy and comfort is the miserable condition of them that lye damned and tormented in hell where is weeping and gnashing
they may be bold and confident in dangers Psal 23 4. No enemy shall hurt them no danger shall ouerthrow them The enemies may oppresse them for a time but God is not farre off if he be on our side who shall be against vs Vse 2 Secondly woe be vnto all the enemies of God they cannot stand nor prosper which serueth to terrifie all euill dooers They are as out-lawes or rebels that liue no longer vnder the protection of law or Magistrate so are the vngodly proscribed of God and lye open to iudgement They are as souldiers without weapons they haue neither shield nor buckler nor brest-plate nor helmet nor sword their loynes are vngirt their feet are vnshod their heads are vncouered in the day of battell they lie open as naked men to be wounded and destroied They haue nothing to defend them or to doe them good all creatures are against them nay the Creator himselfe Vse 3 Lastly it is the duty of the faithfull to look to their waies seeing the Lord is with them and dwelleth among them He is a God of pure eies he seeth vs and all our waies let vs therefore carry our selues vnspotted of the world and labour to be holy as he is holy Leuit. 11 44. and 19.1 and 20 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs we are willing to giue him the best entertainment we can we are loth to depart from him we are willing to content him how much more ought wee to receiue the Lord for we may expect more of him and bee assured of defence protection from him greeue him not therefore nor his Spirit by our sinnes So long as they are fostered in vs he cannot be welcome vnto vs neither shall we be welcome vnto him They will driue him away make him depart from vs. Our bodies should be the Temples of the holy Ghost 1 Cor. 6 19. and therefore we must remember that as we are not our owne but bought with a price so we ought to glorifie God in our body and in our spirit which are Gods 10. But all the Congregation bade stone them with stones and the glory of the Lord appeared in the Tabernacle of the Congregation before all the children of Israel These rebels had raged against God no maruaile therefore if they raged against his seruants who notwithstanding had not vsed any rigour or force against them onely they perswaded theÌ„ to trust in the promise of God and boldly to proceed on their iourney toward the Land But this is accounted as an hainous crime and they deale with them as men worthy of death according to the saying of Salomon Prou. 9 7. He that reproueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man getteth himselfe a blot Thus we see how wicked men can abide no reprofe nay they cannot suffer a word of exhortation they cannot abide that others should do better then themselues Againe such as are carnal and corrupt are prone to hatred malice and reuenge yea when no cause of offence is offered vnto them See also how God protecteth his seruants in times of danger But to passe ouer these points from hence obserue that such as are Gods seruants Doctrine Such as are gods seruâ—â—â— shall be eâ— intreated and stand for good causes shall be persecuted maligned and euilly intreated as if they were murtherers and malefactours Though they deserue to be fauoured and loued yet they shall be hated cursed and contemned So it was with Moses when he came to Pharaoh moued him to let the people goe Exod. 5 1 2 5 6. Dan. 3 19 and 6 16. Acts 4 20 21. and 5 18. Iohn 16 2. 1 Kings 13 4. Thus was it with Eliah and Elisha thus was it with Michaiah Ieremy and thus it was with all the Prophets Math. 23 34. The reasons because the world hateth the Reason 1 truth and the professors of it The Preachers and professours of it because they manifest publish the truth Gal. 4 16 The truth it selfe because men loue darkenesse more then the light inasmuch as their owne deeds are euill Iohn 3 19. They are chosen out of the world therefore the world hateth them whereas if they were of the world the world would loue his owne Iohn 15 19. Secondly Satan is their enemy and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne hence it is that he rageth and raiseth persecution that thereby he may stop their mouthes stop the course of the truth Reuel 2 10 and 12 13. Thirdly God will haue his seruants tryed Reason 3 in their faith patience constancy and obedience Reuel 2 10. We must learne to walke through good report and euill report and bee ready to renounce all rather then the truth which we must buy at any rate Prou. 23 â— but neuer sel it though we might gaine all the world because all such gaine is the greatest losse Math. 16 verse 26. The vses follow First maruaile not at it wheÌ„ Vse 1 we see this come to passe neither condemne the truth or the professours of it 1 Iohn 3 13. Maruaile not if the world hate you Let vs comfort our selues with this consolation that it is no rare thing neither is our case singular neither do we suffer alone it hath beene the lot of all Christians nay of Christ himselfe let vs not seeke to be better then he was the seruant may not be aboue his Lord if they haue persecuted him they will persecute vs Ioh. 15 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed for so did they persecute the Prophets that were before vs Math. 5 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession because they see the godly persecuted and the vngodly to prosper and flourish therefore Iohn doth forewarne not to maruaile heereat because this ought not to seeme strange vnto vs it hath beene so from the beginning and so it hath continued The world though it be full of changes yet changeth not his nature neither taketh vpon it any other shape Wherefore we must not ceasse from godlines for hatred of the world but rather goe more zealously forward remembring the words of Christ Math. 11 12. The kingdome of heauen suffereth violence and the violent take it by force Secondly we must reioyce vnder the crosse Vse and be glad when we suffer for the truth not as euill doers 1 Pet. 3 17 and 4 15. but for well doing So did the Apostles Acts 5 41 so did the Hebrewes chap. 10 34. They considered with themselues that they had in heauen a better an enduring substance they accounted it a great honour that they were accounted worthy to suffer for his Name they knew that they were made partakers of the sufferings of Christ and that the trying of their faith would worke patience Iam.
foule or dung so filthy as we are through corruption Iob 14 verse 4 and 25 verse 4. Esay 64 6. Titus 1 15. There is no sent or sauour no carcasse so corrupt and ready to infect as that which proceedeth from our selues What it is that doeth chiefly infect wherby we defile our selues and one another This Christ teacheth Math. 15 verse 18. Those things which proceed out of the mouth come foorth from the heart and they defile the man Keepe out sinne from the heart and the plague shall neuer defile the man euery one therefore must labour to cleanse the heart Thirdly seeing it is caused by sinne wee must learne to search and finde out the true Vse 3 cause of the plague The enemies of Gods word will make the Gospel the cause of the pestilence and of all other calamities So did Ahab Iehoram make the Prophets the principall procurers of the famine which fell out in their daies 1 Kings 18 17. 2 Kings 6 31. Thus dealt the heathen with the christians that liued vnder the heathen and persecuting Emperours when any famine or pestilence or ouerthrow befell among them they imputed all to Christians and cryed out to haue them persecuted and punished as appeareth at large in the Apology of Tertullian These are blasphemous mockers and deriders of the holy faith of Christ which open their mouthes against heauen The chiefe cause of the plague is the contempt of the word Ier. chapter 29 17 19. Lastly euery one of vs must learne how to behaue our selues in the troublesome times of Vse 4 this heauy iudgement We must haue a tender feeling of their distressed condition that lye vnder this greeuous hand of GOD. The Church is compared to a body wherof Christ is the head Eph. 4 ver 16 and the faithfull are members Romanes 12 4. 1 Corinthians 12 12. They make but one body though they be many different members and are all vnder one head and therefore are to helpe one another to beare one anothers burden and so fulfill the law of Christ Galathians 6 2 1 Corinthians 12 verse 24. Let vs consider the seuerall duties belonging to seuerall persons in the day of visitation The duty of Magistrates is then especially to see religion established The duty oâ— Magistraâ—â—â— time of thâ— plague euill doers cut off from the City of God and all disorders remoued Psal 101 8. They must humble themselues and cause the people to humble themselues They must appoint fasting and praier that thereby they may moue the Lord to call backe his iudgement We haue a notable example of this in the King of Nineue Ionas 3 6â— when he feared a generall iudgement to come vpon himselfe and his people he rose vp from his throne and laide away his robe from him he couered himselfe with sackcloth and sate in ashes yea he proclaimed that neither man nor beast herde nor flocke should taste any thing and that they should cry mightily to GOD saying Who can tell if God will returne and repent and turne away from his fierce anger that we perish not Ion. 3 6 7 8 9. Here is a good president for Kings Princes what by their owne example publike decrees they ought to do that there may be a common humiliation of all estates 〈◊〉 dutie of â—â—â—â—sters in 〈◊〉 of the â—e It is the duty of the Ministers to preach the worde most earnestly both the Law and the Gospell in season and out of season to perswade to repentance to comfort the feeble-minded out of Gods word to stirre vppe the poore to patience the rich to liberality and all men to compassion and commiseration It belongeth vnto them as it were to stand in the gappe they must aboue others pray earnestly to God Amos 7. verse 25. knowing that the prayer of a iust man auaileth much if it be feruent Iames 5 16 17. So was it with Moses and Aaron when the plague was begunne he willed Aaron to take a Censer who ranne into the middest of the Congregation and stoode betweene the liuing and the dead offering Incense and making attonement for the sinnes of the people Numbers 16. verse 48. It is the duty of all parents to teach and instruct their children from whence 〈◊〉 dutie of â—â—â—â—nts in 〈◊〉 of the â—e for what causes God sendeth the pestilence and other calamites Deut. 6.7 They must goe before them in a good example of life Genesis chap. 18 19. and if they should see all other carelesse and negligent in this duty yet must they say with Ioshua chap. 24. verse 15. As for mee and mine house we will serue the Lord. It belongeth vnto them to call their families vnto priuate humiliation as Ester did chap. 14. verse 16. and euery day they should offer vp sacrifice for their seruants and children after the example of holy Iob chap. 1. verse 5. and pray for their safety and welfare and euerie day giue thankes for their most mercifull deliuerance while in the meane season so many fall on their right hand and on their left It is the dutie of rich men in time of contagion 〈◊〉 dutie of 〈◊〉 men in 〈◊〉 of the 〈◊〉 to haue as at al other times so then especially a diligent care of the poore because then the greatest occasion is offered to doe good We must not shut them vppe in their houses and then shut vp our compassion from them as it were in a close prison without releefe It is the commendation of the Christian Church after the ascension of Christ that they had all things common and no man said that ought of the things which hee possessed was his owne neither was there any among them that lacked Acts 4 32 34. If they did this in the neede of the Church how much more ought we to prouide for those that cannot prouide for themselues He is not worthy to beare the name of a Christian that at such times would withhold things necessarie from those that are withholden from the companie of others Woe vnto those that would adde so great affliction to those that are deepely afflicted already The foure Lepers that were put out of the city according to the law dwelt apart by themselues at the entering in of the gate for feare of infection were notwithstanding prouided for in the streight siege of Samaria so long as there was any thing in the city they wanted not but were prouided for 2 Kings 7 4. So it ought to be among vs. It is the dutie of the poore needy to arme themselues with patience The dutie of the poore and needy in time of the plague as a shield buckler in time of trouble knowing that nothing falleth out without the prouidence appointment of God He will not lay more vpon vs then he will enable vs to beare but with the tentation will make an happy issue 1 Cor. 10 13. hee will comfort vs in our tribulation 2. Cor.
to cast him out with all his forces it is more able to preuent iudgements threatned or to remooue them when they are inflicted But against this point many things are obiected Obiect 1 first it is said in general that the prayers of many are fruitlesse that they call vpon God but can receiue no answer To this I answer Many make their prayers vnprofitable â—â—swer because they pray amisse Iam. 4.3 the fault is in themselues not in God Againe albeit he doe not heare and helpe his seruants presently yet he doth it when the doing of it is better both in respect of his owne glory and our owne good He best knoweth the times and seasons which he keepeth in his owne power Act. 1.7 Heb. 4.16 For this cause hee would not by and by worke a miracle at the request of his mother Ioh. 2.4.7 nor heare the Canaanitish woman at the first Mat. 15. but delayed her sundry times Lastly it falleth out oftentimes that when the faithfull aske one thing he granteth them another fully equiualent to that and sometimes farre better and thus hee heareth them 2 Cor. 12.8 9. Mat. 26.39 Paul prayed against a tentation hee hath grace to withstand and resist it Christ Iesus prayed to hand the cup of the Crosse remooued he must drinke of it but hee hath strength sufficient giuen him to ouercome it God therfore heareth our prayers when he giueth vs as good a blessing or a better though we obtaine not the particular which we desire Obiect 2 Againe it may be said Moses prayed that he might enter into the land of promise and yet was not heard Deut. 3.25 of which we spake before â—â—â—wer I answer he prayed after a sort against the expresse will of God onely he was ignorant whether the threatning were conditionall Besides we cannot say that this was altogether friuolous and fruitlesse because he obtained to see the Land so that albeit he did not set foot in it yet the Lord shewed him all the land to his great comfort strengthning of faith so that in effect he said or else might say with Simeon Luk. 2.29 30. Lord now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation Obiect 3 Thirdly we heard before that Dauid prayed for the restoring of his child to health wheÌ„ it was sicke yet the child dyed and he was not heard â—â—â—wer 2 Sam. 12.16 Answer He was not heard in that one particular howbeit afterward God gaue him another sonne another sonne by the same mother another sonne that sate vpon his throne after him Againe God had mercy on the soule of the child of which he was perswaded because he saith I shall go to him but he shall not returne to me 2 Sam. 12.23 so that his prayer was an acceptable sacrifice to God a profitable sacrifice to himself Obiect 4 Lastly it may be obiected that God who hath no greater to sweare by sweareth by himselfe that though Moses and Samuel stood before him yet his mind would not be toward this people Ier. 15.1 and though these three Noah Daniel and Iob were in the land they should deliuer but their owne soules c. Eze. 14.14 they should deliuer neither sonnes nor daughters â—â—â—â—er verse 16. I answer this is nothing to the purpose for heerein nothing is expresly affirmed but the matter is onely supposed as 1 Cor. 13.1 2. Againe it is said expresly that they should deliuer their owne soules and therefore we cannot say that their prayer is without profit Now let vs proceed to the vses First we may hence conclude that great is the vse vtility and necessity of prayer in the church greater theÌ„ of the Sun in the firmament Vse 1 For what haue we left when God is offended and prouoked but this when this is rightly performed it calleth in his wrath gone out against vs. Neuerthelesse the Apostle requireth two things to make our prayers effectuall and of great profit toward vs the one in respect of the person that prayeth the other in respect of the prayer of the person Touching the person of him that prayeth if he desire to haue his prayer heard hee must be iust righteous it is not the prayer of euery man whatsoeuer he be that auaileth much but the prayer of a righteous man that feareth God that beleeueth in Christ that serueth him in spirit and truth and walkes before him in holinesse and righteousnesse of life these are they whose praiers pierce the heauens and preuaile much with the Almighty This is taught in many places of the word Psal 34 15 and 145 19. 1 Pet. 3 10. 1 Tim. 2 8. Prou. 15 29. The praiers of such are like to Iacobs ladder which was set vpon the earth and the top of it reached vp to heauen Gen. 28 12. so do the praiers of the faithfull they are made on earth but they reach vp to the clouds nay to heauen and come into the presence of God himselfe our praiers ascend to him and his graces descend to vs. On the other side as the praiers of the righteous are most acceptable to God profitable to vs so the praiers of the wicked and vnrighteous are most abhominable Prou. 15.8 and 21.27 and 28.9 Esay 1 11. and 66.3 Amos 5.22 Ier 6.20 and 7.22 Ezek. 8.18 Mich. 3.4 Ioh. 9.31 As the one sort are sweet in the nostrils of God and ascend as incense so the other are vnsauoury and stinke worse then dung and mire in his sight Wherefore let not the vngodly men perswade themselues of Gods fauor or think he any whit regardeth the words of their mouthes for such as incline their hearts to wickednesse the Lord will neuer heare them Againe our praiers must be feruent earnest they must be kindled with a burning zeale against all coldnesse they must flow from vnfained faith against all doubting and wauering Luk. 11.6 and 18.3 and 21.36 Ephe. 6.18 1 Thess 5.17 Matth. 15.25 26 27 28. they must be continued with great constancy and perseuerance against all wearinesse and giuing ouer before we haue obtained As then hee that prayeth must be righteous so must his prayer be feruent if he will obtaine any thing at the hand of God Secondly hence ariseth great comfort to Vse 2 the people of God that grone vnder affliction and are ready to sinke downe vnder an heauy burden Let none of Gods seruants despaire of helpe but hope in God who hath left vs this as a plaster to heale all our wounds or as a medicine to cure all our diseases Hence it is that the very infidels by light of nature and other superstitious persons haue confessed this truth that haue not yeelded to the truth of God The Marriners that were ignorant of the true God cryed vnto their gods when the sea wrought and was tempestuous against them Ion. 1.5 and the shipmaster stirred vp Ionah to pray to his God if so be that God would
Pet 3.1 2. Ezek. 12.27 28. Againe it meeteth with such as abuse Gods patience to harden their hearts in sinne The more God spareth vs and the longer he waiteth the more insolent and vntoward the greatest sort doe grow abusing the lenity and long suffering of God presuming and waxing bold to offend because he doth not speedily punish Eccle. 8.11 Nehe. 9.17 sinne is increased by this meanes for the more he suffereth the greater is our sinne Thirdly this serueth for comfort and consolation Vse 3 It lifteth vp perplexed and disquieted consciences for their sinnes trembling vnder Gods hand as the child vnder the rod and fearing to be consumed in his wrath Let no man despaire or be out of hope for this is his nature he is long suffering Exod. 34. This is vttered to Moses to comfort him who feared the vtter subuersion and destruction of Israel for their idolatry in worshipping the golden calfe Exod. 32.2 Psal 103.8 9. Againe it serueth to worke confidence and assurance of faith and mercy in the hearts of the godly that if they pray vnto him and desire to haue his anger remoued he will be appeased toward them and spare them as we see in this place how Moses vseth these words to the same purpose Lastly it comforteth the Church against the wickednesse and cruelty of her persecuters they sticke not oftentimes to shed innocent blood and God seemeth for a time to hold his peace and nothing at all to regard either what the enemies doe or what his children suffer for he sendeth downe no punishment vpon them Notwithstanding we must not imagine that God hath forgotten vs in our miseries as if he had shut vp his kindnesse in displeasure but he is patient euen toward them he best knoweth his times and seasons for iustice and iudgement as he doth for mercy and compassion When the time of his patience is runne out then will his time of iustice clearely appeare Thus doth Dauid comfort himselfe a man that had experience of many sorrowes Ps 86.14 15. O God the proud are risen against me and the assemblies of violent men haue sought after my soule and haue not set thee before them but thou O God art a God full of compassion and gracious long suffering and plenteous in mercy and truth Lastly sundry exhortations arise from Vse 4 hence to sundry good duties which I will only point out first it serueth to mooue vs to breake out into the praise of God Our sinnes deserue suddenly to be swept away the measure of them is exceeding great It is his great mercy that we are not vtterly confounded consumed Psal 130.3 4. Secondly we must be patient toward our brethren Col. 3.12 13. Ephe 4.32 Let vs deaâ—e with our brethren as we see God hath dealt with vs. If we be hasty to reuenge let vs take heed lest we kindle the wrath of God against our selues Matthew 6. verse 15. Lastly it is our dutie to repent of our sinnes while we haue time and to seeke the Lord while he is neere Rom. 2.4 Ioel 2.3 Verse 19. Pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy and as thou hast forgiuen this people from Egypt euen vntill now Heere we haue the third and last argument of the prayer to mooue the Lord to pardon them wherein he putteth the Lord in mind of his workes of mercy and thereupon is bold to pray for the continuall course of more mercy Pardon this people as thou hast forgiuen them from Egypt vntill now Doctrine The doctrine All the benefites and blessings that we receiue in this life All the blessings present giue assurance of more blessings to come are such as giue vs hope and assurance that we shall receiue more blessings and mercies from God So then the point to be considered is this that mercies present assure more mercies to come vpon the faithfull as Psal 77.5 Iosh 10.25 1 Sam. 17.34 35 36 37. Reason 1. The reasons A promise in part performed is a good assurance that the rest also shall be performed So then if God haue giuen to a man any blessing in part it shall be an assurance vnto him that he shall also receiue more from God Euery gift of God is as a pawne or gage laid vp and left with vs for when hee bestoweth any blessing he giueth vs earnest to assure vs of moe that shall follow and of a greater measure of the same gift 2 Cor. 1.22 and 5.5 Ephes 1.14 Secondly deedes are much more effectuall and powerfull then words Albeit the word of God be sure whatsoeuer he hath spoken yet we lay better hold vpon his workes Men are not so much afraid of Gods threatnings to come as when they see and feele his iudgements present vpon themselues and others so is it in this case for though the promises of God bee good payment because he hath promised that cannot lie Tit. 1.2 yet we are not so easily drawne to beleeue them made by wordes onely as when we find them in part performed vnto vs then we conceiue vndoubted and assured hope to receiue the rest also because he doth thereby as it were enter paiment of a debt I meane a debt by promise on his part not by any desert on our part Vse 1 The vses follow First this teacheth euery man that be ought to obserue and keepe in mind the benefits and mercies of God both vpon himselfe and other how God from time to time hath blessed him that so he may haue comfort in time of need For this is the cause why so many despaire and haue no comfort at all when the iudgements of God are vpon them they forget Gods goodnesse and neuer cast their eyes backe to the times past nor remember the former benefits and comforts which they haue receiued from God and so are wholly destitute of comfort and remaine without hope to receiue any moe mercies froÌ„ him When Moses prayed vnto God to shew him this mercy that he might enter into the land of promise he beseecheth the Lord after this manner O Lord God thou hast begun to shew vnto thy seruant thy greatnes and thy mighty hand I pray thee therefore let mee goe ouer and see the good land that is beyond Iordan Deuter. 3.24 Whereby wee see he considereth how God had dealt with him in former times and maketh that a motiue to stirre vp his faith for the time to come to hope for and to desire the continuance thereof Secondly this teacheth all of vs whereupon Vse 2 we ought in our wants and necessities to stay our selues and looke for comfort surely in the remembrance of Gods former promises There we shall be sure to finde comfort if we thinke vpon them For they are as sure pledges to vs that we shall afterward receiue moe also And let vs labour to rest vpon God because he hath giuen vs many blessings and mercies in former times so that we
neither more nor lesse is morall but if it should euer be changed againe we could not keepe the iust number of one in seuen but at the first change the proportion and morality would be broken â—ct If any aske how then was it changed at the first I answer â—er the Iewes that beleeued altered not the morality of one in seuen albeit they changed the day which was ceremoniall For in the first change they kept two Sabbaths together to wit the Iewish and the Christian yet without breach of the former proportion The Iewes kept the seuenth day for the week past we take the first day which is next to it and so keepe the Sabbath for the weeke to come they obserued that day in memoriall of the worke of creation which was past we christians keeping as we haue great cause the remembrance of the worke of redemption begin our Sabbath at the resurrection of Christ for the time following And thus was the day altered without breaking the morality of one day in seuen which is vnpossible euer to be so changed againe The Princes of Iudah are charged to change the boundes and landmarkes Hos 5 10. God hath set stakes and boundes as it were to compasse and inclose his Sabbath by appointing the time and limiting the season therefore to remoue this is as great an offence to God as to pull vp the pales and hedges of the ground is a trespasse to man If then we take vpon vs to appoint another day of our owne it cannot be called the Lords day but mans day or our owne day or the Churches day And it may be said of vs as Esay 1 12. Who required these things at your hands To set vp another day is to appoint a strange day like to Nadab and Abihu that offered strange fire If any say we may serue the Lord as well vpon another day I answer so might Nadab and Abihu consume the sacrifice with strange fire as well as by that preserued on the Altar yet they were punished of God because they altered his institution as we haue seen before Secondly this reproueth sundry sorts of persons Vse 2 that offend against this doctrine Of all the commandements of God none are more often vrged and yet not one is or hath beene more despised and transgressed The breach of the Sabbath is the maine sin of the world a generall euill spreading farre and neere an iniquitie abounding in euery congregation as if God had neuer spoken anything touching a Sabbath or as if it were a meere ordinance of man Nay humane inuentions and traditions are ordinarily better obserued and more regarded then this commandement of GOD. Now it reproueth especially three sorts First The first reproofe such as make the Lords day which should be the market day of the soule a day of vain pleasures and carnall delights a day of sports and recreations thinking it enough if they follow not the workes of their calling For wherefore are the workes of our ordinary vocations forbidden vpon the Sabbath and why are we restrained from them not that they are vnlawfull in themselues but because they take vp the minde and suffer it not to bee emploied in Gods businesse The same may be said of our owne pleasures much more which naturally we follow with more greedinesse and earnestnesse And it is well obserued that the multitude had rather goe to Church then goe to worke yet had rather go to play then to the Church This is the disposition of the greatest part especially of seruants and of the younger sort who commonly make no other reckoning of this day then as of a day of riot and reuelling of gaming and drinking neuer intending the worship of God which ought then especially to be performed Thus is the commandement turned vpside downe and that day which should be kept holy to the Lord is spent in the seruice of the diuell If they haue beene at the Church in the forenoone they dispense with themselues to serue Satan in the afternoone But as Christ telleth vs that none can serue God and Mammon so no man can serue GOD and their pleasures on that day Secondly The second reproofe heere are reproued such as seeme more ciuill then the former but yet take liberty to follow their owne businesse ordinary affaires Such are they which go or ride about their worldly matters to buy to bargaine to sell to talke with others robbing God of his day to spare one of their owne God hath kept but one day in the weeke to himselfe and euen this also we take from him and grudge at it to giue it to him like the rich theefe that hauing many sheepe of his owne yet killed his neighbours that had but one 2 Sam. 12 4. The third reproofe A third sort are reproued who thinke it enough if they obserue so much as is enioyned by lawes and in iunctions of men if they be at morning and euening praier they thinke they giue to the Lord a large allowance and iustifie themselues as if they were good obseruers sanctifiers of the Sabbath Such men take liberty all the rest of the day to do what they list pertaining to theÌ„selues whether to their profit or to their pleasure Thus they make it partly the Lords day and partly their owne howbeit there is no parting of stakes with him We cannot properly call it the Lords day except wee make it wholly to be his and consecrate it wholly to his worship Vse 3 Lastly it is our duty to remember this day before hand that so wee may euery way fit our selues to the sanctifying of it and therfore the Lord said Exodus 20 8. Remember the Sabbath day to keep it holy Our nature is very forgetful of this performance of holy duties and therfore we haue need to think of them before hand God hath giuen vnto vs sundry commandements but he commendeth the Sabbath to vs especially aboue all the rest he dealeth with vs like a master that giueth many precepts to his seruant but willeth him to remember one aboue all the rest So it is with the Lord he saith Thou shalt haue no other Gods before me Exodus 20 3. Thou shalt not make to thy selfe any grauen Image verse 4. Thou shalt not bow downe thy selfe vnto them nor serue them verse 5. Thou shalt not take the name of the Lord thy God in vaine ver 7. But aboue all these Remember the Sabbath day to keepe it holy For indeede the right obseruation of all the rest consisteth in the due regard of this How can we learne obedience to the rest vnlesse wee be carefull to keepe this day Or how should we be able to practise them to know what God requireth except we giue attendance at the posts of his house to heare his voice We must euermore remember the precept of the Apostle Col. 3 2. Set your affections on things aboue and not on things vpon
vpon you seeing all the Congregation is holy euery one of them and the Lord is among them Wherefore then lift ye vp your selues aboue c. IN this chap. we haue two other murmurings set down the latter arising out of the former as one sticke on fire kindleth another The former consisteth of a few carried away with enuy and emulation against Moses and Aaron the originall whereof arose from Korah of the Tribe of Leui The cause of Korahs Conspiracy who first blew the bellowes and tooke it greeuously that the Priestly dignitie was translated to Aaron and challenged Moses of partiality as if hee had preferred his owne Kindred and followed his priuate affection rather then the direction of God This seditious Korah associateth vnto himselfe Dathan Abiram and On of the Tribe of Reuben whom he knew to be ill affected towards Moses because hee being the eldest sonne of Iacob had by right of his birth-right the Principality and gouernement of the whole people belonging vnto him and therefore they thought themselues as worthy to haue the Soueraignty in their hands as Moses was to haue it in his hands All these ioyning together made a schisme or rent amongest the people and assemble two hundred and fifty others all Princes of the assembly which seeme to stand for the good of the whole Congregation as also all Rebelles haue euer had some pretence and colour for they plead that all the Lords people are holy that God is present among them and therefore they should no longer vsurpe the sole gouernment of the whole hoste It is vsuall in all ages of the Church to haue schismes and rents to arise in it and for men to separate themselues from the Church because forsooth it is not well gouerned as it ought to be Now albeit this open insurrection were a flat rebellion against the expresse ordinance of God yet they set many goodly shewes vpon their doings helping a bad cause with a beautifull colour lest they should seeme to be mad without reason alledging that all the Lords people are holy and the Lord is among them â—octrine We learne heereby that whatsoeuer corruptions breake out of men and whatsoeuer euils they doe â—hatsoeuer 〈◊〉 wicked â—en doe they some coâ—er vpon it and howsoeuer they decline from God from his word and from his ordinances yet they will labour to excuse it to defend it to colour it that it should not seeme as it is When euill men haue committed euill they are ready to iustifie their euils that they may seeme good We see this in Saul 1 Sa. 13.11.12 and 15.15 so Ioh. 12.5 6. Iudas pretended the poore and his great care of them albeit he cared not for them but for himselfe and chap. 11.48 So Caiaphas pretendeth the safety of the people to wit if Christ were not put to death the Romanes would come with a mighty army and ouerrunne them but the taking of him away and the putting of him to death was indeede the true cause why the Romanes came and destroyed the Temple the Citie and the people This we see sometimes also in those that are not the worst men The fact of Simeon and Leui against the Schechemites was no better then horrible murther committed against the Law of God and of nature and against the league and couenant that had passed between them which ought to be held inuiolable euen among infidels yet somewhat they pretend to couer it Gen. 34.31 should he deale with our sister as with an harlot So the Israelites touching their Idolatry Exod. 32.1 and Aaron verse 23. and our first parents Gen. 3. and in a maner all wicked men do the like that are vnregenerate without repentance and sanctification The reasons Reason 1 For men are affected to their actions as they are to themselues Though they be corrupt abominable yet they would not bee thought and iudged to be so so it is with their actions that proceed from them though they bee wicked and vniust yet they would haue them accounted iust and therefore they seeke excuses for themselues â—â— 7. as Adam did fig leaues to Reason 2 couer his shame and his sinne Secondly if they should pretend nothing al would be ready to condemne them and to passe sentence vpon them therefore to blinde the eyes of others they cast a mist before them as iuglers vse to doe that they may not be espied This did Herod Mat. 2.8 he pretended to come and worship Christ For he knew well enough if hee had dealt plainely and told them hee sought the life of the babe they would haue detested his detestable cruelty This serueth to reprooue diuers sorts that Vse 1 goe about to varnish their actions with false colours thereby to blind the world and to put out their eyes These shew themselues to bee ranke hypocrites exceeding sinners against the Lord which serue to harden their hearts and to hinder them from a sight of their sinnes and sorrow for them For no man can returne from his sinnes and repent of his euill wayes so long as he goeth about to defend them because all such sinners doe declare a firme resolution to continue and goe forward in sinne and thinke themselues safe and sure because they haue some colours for their actions But the first beginning of repentance is confession a duty oftentimes commended and continually practised by the faithfull The first thing that Ioshua perswaded Achan to performe when he was taken as guilty for taking the accursed thing was that he should giue glory to the God of Israel and make confession vnto him Iosh 7.19 Prou. 28.13 1 Ioh. 1.9 Whereas such as hide their sinnes shall not prosper and they that say they haue not sinned doe make God a lyar and his word is not in them Wherefore we cannot giue a more euident signe of our want of the grace of repentance Psa 32.3 4 5. then by defending denying excusing or lessening of sinne Secondly this sheweth the cause why the Vse 2 dregs of Popish religion are so setled in the hearts of men that they are hardly rooted out euen because such deceitfull colours are set vpon them and their superstitious practises If they be accused for their idolatry worshipping of Images they pretend they worship God in the Image Touching the worship of Saints and praier to them they say they honor them as the friends of God and that they are vnworthy to approch or to come neere to God themselues and therefore in humility they goe to the Saints and Angels but this is nothing but to speake lies through hypocrisie Col. 2.23 Concerning their sacriledge in withholding the cup from the people they haue their colour that the labour of the Priest would be too great if he should deliuer the same to all himselfe or else that the blood of Christ might be spilt vpon the ground but these excuses cannot deceiue God hee seeth their open declining from the word of
that the Lord hath sent me to doe all these workes for I haue not done them of mine owne mind 29 If these men dye the common death of all men Or if they be visited after the visitation of all men then the Lord hath not sent me 30 But if the Lord make a new thing and the earth open her mouth and swallow them vp with all that appertaine vnto them and they go downe quick into the pit then ye shall vnderstand that these men haue prouoked the Lord. 31 And as soone as hee had made an end of speaking c. In these words see the willing obedience of the people to the former Commaundement They were willed to separate from the Tents of those wicked they doe separate and depart from them by and by they gate them vp from their Tabernacles And Moses doth notably confirme them in their obedience by foretelling both the death Doctrine the maner of the death of these rebels We learn from hence God alwayes warneth before hee striketh that God neuer bringeth any greeuous iudgement vpon any people or nation nor vpon any priuat person but hee doth alwaies first forewarne the same and foretelleth it God alwayes teacheth before he punisheth and hee warneth before hee striketh Amos chapt 3. verse 7. Luk. 13 verse 7. 1 Kings 22 17. We reade that the world was once drowned by water and it shall be destroyed the second time by fire Of the first destruction we finde that he foretold it vnto Noah before euer hee brought it vppon the face of the earth Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20 And touching the second destruction of the world by fire GOD hath not left vs ignorant but in diuers places of the Scripture hath set it downe vnto vs 2. Pet. 3 7 10. Reason 1. The Reasons hereof are partly in regard of the godly and partly in regard of the vngodly Touching the first he would not take his owne people at vnawares because hee loueth them and would haue none of them to perish but would haue all come to repentance 2 Pet. 3 9. that so they might preuent his iudgements Amos 4 12. Secondly touching the vngodly and such as are not the Lords they shal thereby be made without excuse their mouths are stopped and the iustice of God is cleared they hauing nothing to answer for themselues or to accuse God of any vniust dealing Iohn 15 22. These men therefore must learne to accuse themselues because they had warning but they would not bee warned he would haue healed them but they would not bee healed Ier. 20 6. 51.9 1 King 22 25. Vse 1 Acknowledge from hence the great mercy and wonderfull patience of God whose maner is alwaies to giue warning before hee send iudgement This the Lord needeth not to doe for vpon our owne peril we are bound to take heed of his iudgements before they come yet so good is our God that hee onely deserueth this title to be called the good Lord as Hezekia calleth him 2 Chron. 30 18. The good Lord pardon euery one that prepareth his heart He wold haue vs preuent his punishments before they fall and to send out our prayers as Ambassadors to God to treate of conditions of peace with him He doth not play the part of a subtil enemy to steale vpon vs at vnawares forasmuch as before he striketh he alwaies forewarneth that thereby he might saue all those that belong vnto him and bring vpon others iust condemnation How graciously dealt he with Korah and his fellowes with Dathan Abiran How often did Moses warne them Who is it then that ought not to confesse that God willeth not the death of a sinner Or who can deny but that these malefactors perished most iustly Vse 2 Secondly when we see any ouertaken with any iudgement we must confesse that God is true as in his promises so also in his threatnings If his desire were not that we should preuent them doubtlesse he would neuer giue warning of them If he had a will and purpose to destroy vs he would not tell vs before hād both that he would bring them and shew vs the way how to auoide them There is no man that can iustly say that the silence of God and the holding of his peace is the cause of his security he causeth a trumpet to sound the alarme before hee set himselfe in battell array against his enemies For his manner is neuer to come with any iudgement but he alwaies sendeth a warning peece before Obiect But some man will say It was thus indeed in the time of the prophets but wee haue no Prophets in these daies to foret l things to come as in former times they had and therefore we haue no such direction I answer these men as Abraham did the rich man in the Gospel An wer that his brethren had Moses and the Prophets among them If they will not beleeue them neither will they be perswaded although one rose from the dead Luke 16 31. True it is that Moses and the Prophets were dead long before but his meaning is they had the bookes of the Law and the writings of the Prophets before them they were read preached in their Synagogues euery Sabbath day Acts 15 21. So I may truly say that wee haue Prophets among vs and all that contemne them shall know there hath bene a Prophet among them Ezek. 33 33. For we haue the holy Scriptures wherein are contained the workes of the Prophets and Apostles and beside these GOD hath giuen vs his Ministers that they should as it were put life againe into the dead Prophets that is that they should open declare vnto vs those things that are doubtful and obscure and therefore if any bee admonished by them that such such iudgments shal come and they threaten plagues according to the generall directions which they haue in the word Deut. 28 15 16. Leuit. 26.15 16. Let vs not withstand the Spirit speaking in them for it is the wonderfull goodnesse of God that he vouchsafeth to send them vnto vs and to tell vs before of his iudgements Lastly it is the duty of euery one to make Vse 3 good vse of the word of God to know that God looketh for attention and obedience at our hands that so he may not bee inforced to proceed against vs in iudgement O happy are they that seek the Lord while he may be found and call vpon him while he is neere Esay 55 6. Such then as reiect the Ministery of the word reiect their owne peace and bring vpon themselues sundry iudgements The word goeth before to prepare our hearts and it is a two-edged sword piercing euen to the diuiding asunder of soule and spirit Heb. 4 12. But if we be so hard-hearted made of mettal tougher then brasse and iron Reuel 1 1 that this sword going out of the mouth of God cannot enter into vs hee
by staied and repressed it winneth ground and spreadeth farther like a canker Whereby we see it is an easie steppe and descent from one euill to another as it is to go downe a steepe hill Now the sinne of these men is three-fold First they are as blinde men that cannot see the iudgements of the Lord but accuse Moses of murther and impute to him the death and destruction of those that were buried in the earth consumed to ashes with the fire Moses was onely the Minister of God in their destruction the cause of their owne death was in theÌ„selues as if a malefactour neuer considering what himselfe hath committed should cast the cause of his condemnation vpoÌ„ the Iudge and cry out against him as a shedder of blood Secondly their vnthankfulnesse who will by no meanes confesse that they were saued the day before and sundry times besides from destruction by the intercession of Moses if he had not praied for them they had perished as one man with the seditious For they were all become as one sicke body wherein no part was sound but ful of wounds and bruises and putrifying sores Esay 1 6. They seeke his death that after a sort had giuen them life and they rise vp against him that had beene the meanes of their deliuerance Thirdly as they did condemne the innocent so they iustifie the vngodly both which are an abhomination to the Lord Prou. 17 15. Such wicked persons as God had rooted out of the Land of the liuing and turned them into the earth which was weary to beare such vnprofitable burdens they call them the people of God which were no better then a cursed crue of conspirators against God and such as he had appointed to manage the State Ciuill and Ecclesiasticall These men therefore rising vp in their stead that were fallen into the pit and defending their cause of whom GOD had taken the account doe make themselues guilty of their sinnes are iustly swept away with the iudgements of God Doctrine We learne heereby The wicked will not bee warned by former iudgements that such is the corrupt heart of wicked man that it will take no warning by former iudgements though they be neuer so fearefull and euident They had often seene how great things God had wrought among his people yet they are blinde and doe not see them they are wilfull and will not regard them they are sottish and will take no knowledge of them Psal 10 5. Esay 22 12 13 Psal 24 38 39. Luk. 19 42. Dan. 5 22. This maketh sinne out of measure sinfull The reasons First because they see God Reason 1 is a mercifull patient God he beareth long and holdeth his peace and therefore they thinke he is like vnto themselues Psal 50 21. so they abuse his patience and will do nothing Secondly they thinke the day of their iudgment Reason 2 is not neere they set it farre off from them It may be it may come in time but they hope there will be peace in their dayes Ezek. 12 27. The people iudged that the Prophet had prophesied for many daies to come and of such times as were farre off and thereupon they concluded that the daies were prolonged and euery vision failed Thirdly they loue their owne sinnes and Reason 3 out of that great loue to their sinnes they are vnwilling altogether to take notice of any iudgement due to their sinne cannot abide that the Minister or any other should giue theÌ„ warning of the same for they hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Amos 5 verse 10. The vses remaine Vse 1 First of all are men naturally so vnwilling of themselues to set before them Gods iudgements Then this serueth as an admonition to the Ministers that they should often threaten Gods iudgemeâ—â— against the wicked seeing they are so dull aâ—d vnwilling to take any notice of them or to be warned by them God worketh out his iudgements in euery place and he setteth his Ministers on worke that they should cry ouâ—â—nd not spare to publish them and make them â—owne though men be neuer so much hardened in their sinnes sometimes by reason of the profite that they make by their sinnes sometimes by reason of the pleasure that they finde in their sinnes But howsoeuer they be admonished of any iudgement present or imminent they are little affected with it they are ready to say with the Atheists 1 Cor. 15 32. Let vs eate and drinke for to morrow we shall die Let vs alone with our doing for the present and we will take order for those iudgements that are to come hereafter well enough Obiect If any say it behoueth not the Minister to be so feruent and earnest in his reproofes but to handle sinne more gently because many are the worse for sharpe rebukes and few or none the better Answer I answer this is our greefe and causeth vs often to mourne in secret but yet this cannot be our discharge for we must labour to free and deliuer all men so farre as we can from the fierce wrath iudgements of God otherwise their blood would light vpon our heads and be required at our hands if they perish through our negligence It is the nature of the Cocke as some obserue that at the dead time of the night hee croweth most loud and shrill whether he doth so or not I know not but this I am sure of that the Ministers of God ought to do so when they see men to be most dull and dead in their sinnes they should be most earnest and vehement euen at the deadest times of all they must bee most zealous that so they may deliuer their owne soules and not be constrained to answer for the sinnes of those that perish Vse 2 Secondly this reproueth the age wherein we liue of much corruption because it can sleepe so securely at the noyse of Gods iudgements These murmurers in this place had heard the pittifull cry and fearefull noise of those that were swallowed vp in the earth yet they haue already forgotten that which fell out but a day before We commonly say A wonder lasteth but nine daies but behold how they had seene one of the greatest wonders in the world when the earth whose foundation the Lord hath laid to bee firme and stable that it should not be remoued for euer Psal 104 5 opened her mouth and swallowed these vnbeleeuers and they had heard with their eares their outcryes when they descended into the deepe yet this wonder lasted but one day nay not one whole day for on the morrow it was quite out of their remembrance We haue had all sorts of warnings whatsoeuer generall particular by his word by his workes by his iudgements vpon others and vpon our selues yet we take generally and particularly little warning by them How hath God dealt with many of vs and how neare hath he come vnto vs with his particular
to saluation Moreouer the Apostle speaking of one Mediatour and naming Christ to be that one 1 Tim. 2 5. speaketh in that place of prayer and therefore euen in praier he will haue vs to acknowledge no Mediatour of intercession but Christ Iesus onely A Mediatour of intercession as it is defined by Austine Aug. contra epist â—arm lib. 2 cap. 8. cannot agree to any sauing to Christ for he teacheth that it is commanded that euery Christian shold pray for others but he who requests for all and for whom none requesteth is the one and true Mediatour Againe they obiect Obiect that the Saints pray for vs and therefore we may pray to them Answ I answer this will not follow What the praiers of the Saints departed are Againe they pray for the perfecting of the body of Christ desire the full gathering together of the Saints they long for the resurrection restitution of their bodies which lye in the dust they wish to see the auengement of the blood of the holy martyrs shed for the testimony of the truth and craue to behold the last comming of Christ to iudgment to restore all things howbeit they know not the particular troubles of Gods children neither vnderstand the inward wrastlings and bucklings with sin and Satan which the conscience sustaineth no more then Eli knew the trouble of heart that Hannah had though she praied in his presence Wherefore let vs content our selues with the onely and all-sufficient mediation of Christ remembring the saying of the Apostle Iohn We haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes 1 Ioh. 2 1 2. And seeing he calleth vs vnto himselfe let vs not refuse to goe to him When he saith Come to me Mat. 11 28. shall we say nay we wil go to some other When Mary called her sister secretly saying The master is come and calleth for thee as soone as she heard that she arose quickly and came vnto him So it ought to be with vs Our master Christ calleth vs why doe we run from him why do we not run to him why do we run to any other Let vs not refuse to come to him who gaue his life for vs that we might liue in him Shall we then depart from him that calleth vs to them that call vs not that know vs not that heare vs not that help vs not that saue vs not Secondly this condemneth the ignorant Vse 2 multitude which through palpable and horrible ignorance rush into the presence of God without any Mediator knowing neither God nor themselues They dream that God is mercifull neuer consider what he is in his owne nature to wit a God of perfection a most iust Iudge and we can neuer reconcile his mercy and iustice but by looking vpon him in the face and countenance of Christ Iesus in whom only he is wel pleased Mat. 3 17. We can receiue nothing at his hands except we come to him in his Son For as he is perfect so he accepteth of nothing that is vnperfect But we can offer nothing to God but that which is tainted and defiled with sin and if God looke vpon vs our wants out of his Sonne wee are no better then the children of wrath he findeth matter enough in vs to reiect our workes and to condemne our persons We haue our praiers heard no other way but in the Name of Christ We are no otherwise accepted but in his beloued Iohn 15 6. Eph. 1 6. Acts 4 12. Heb. 2 14 â— Math. 1â— 1 to wit in Christ He is the onely Sauiour of the Church he saueth his people from death and him that hath the power of death that is the diuell He saueth vs from our sins guilt and punishment For sin is the power sting of death an vgly serpent Christ only hath quelled him he hath merited our saluation by his death and passion none else hath done it none else could do it The Saints glorified and all the company of the elect Angels in heauen were too weak and vnworthy to accomplish this work The Papists as we haue shewed make him but half a Sauiour ioyning others with him in the worke of saluation For they teach that with Christs merites we must ioyne the workes of grace in the matter of iustificatioÌ„ that with Christs satisfaction of the wrath of God we must ioyne our satisfaction by temporall punishment But we haue shewed before that he will bee a sole Sauiour or else no Sauiour at all Thirdly it behoueth vs in remembrance of Vse 3 this excellent benefite of Christs attonement to be thankfull to God This is the main cause of al thankfulnes The most common blessings which we receiue must at all times moue vs to be thankfull as meat drinke health wealth liberty peace prosperity and the like but this should as it were swallow vp all the remembrance of all the rest and the zeale thereof coÌ„sume vs Ps 116 12 â— What shall I render vnto the Lord for all his benefites toward me I will take the cup of saluation and call vpon the Name of the Lord. What deadnesse of hart then remaineth in many meÌ„ that neuer remember this great worke thereby to be prouoked to obedience and newnesse of life that so we may return our loue to God againe who loued vs first Lastly we must acknowledge what we are Vse 4 in our selues to wit vtterly lost the enemies of God the children of wrath the bondslaues of Satan and the heires of condemnation This we must confesse froÌ„ the bottome of our hearts haue a liuely feeling thereof before we can receiue him as our Peace-maker and Sauiour Math. 18 11. and 15 14. Luke 4 18 and 19 10. We must say with Daniel Shame and confusion of faces belongeth vnto vs chap. 9 8. What was due to the people in this place and what might they haue looked for if Aaron had not made an attonement but present death So is it with vs we are borne dead in sinnes and trespasses can looke for nothing but wrath and iudgement and fiery indignation which shall deuoure the aduersaries Hebr. 10 27. if Christ do not make peace between God and vs. Let vs therefore looke for saluation from him as men hearing of cunning Physitions to cure diseases do seeke and send to theÌ„ farre and neere Math. 9 20 21. Iohn chap. 7 verse 37. CHAP. XVII 1. AND the Lord spake vnto Moses saying 2. Speake vnto the children of Israel and take of euery one of them a rod according to the house of their fathers of all their Princes according to the house of their fathers twelue rods write thou euery mans name vpon his rod. 3. And thou shalt write Aarons name vpon the rod of Leui for one rod shall bee for the head of the house of their fathers WEe haue seene in the former chapter how the people enuied Moses in the Camp and
was with power Math. 7 21. Luke 4 32. and they were astonied at his Doctrine In his works and myracles Math. 11 â— Iohn 5 36. and 10 25. because they plainly proued him to be God The doctrine of Christ serued for faith the myracles serued for the doctrine forasmuch as they tended eyther to prepare the mindes of men to receiue the doctrine 1 Cor. 14 â— or to strengthen faith in the doctrine already receiued Iohn 14 11. Both these were committed to writing by the will and appointment of Christ himselfe to further the faith and saluation of the people to the end of the world The doctrine long since written is no otherwise to be regarded then the liuely voice of Christ if he were among vs we heard him preach to vs as the Iewes did and the myracles that are written are no otherwise to be esteemed â—ede no â—yracles â—me â—racles then if we saw them done before our eies so that wee need no other no new myracles to confirme the doctrine of Christ of his Apostles They were needfull when the Gospel was first planted and seemed strange in the world as it were in the infancy of the Church That truth is already plentifully confirmed except we should account it new euermore Hence it appeareth how found vnreasonable the Romanists are that require of the Ministers of the Gospel to confirme their calling by myracles For thus they reason Extraordinary callings are to bee confirmed by myracles but the planters of our Churches shew no myracles therefore their calling cannot be of God These are like to the Iewes of whom Christ speaketh Mat. 12 38. If I should aske of them what signes and myracles the Prophets shewed Nathan Iddo Obadiah Micah many others I think their best answer would be silence Wee reade expresly that Iohn the Baptist did no myracle Ioh. 10 41. yet was his calling extraordinary The rule that Christ giueth vs to discerne false doctrine from the true is this By their fruites ye shall know them Mat. 7 16. The doctrine that is taught is the true fruite they are known therfore by deliuering the doctrine not by working of myracles We teach no other doctrine then is set downe in the Scripture so that it is sufficiently confirmed by myracles already For if the doctrine of the Apostles be our doctrine doubtlesse the myracles of the Apostles are ours also which may not bee seuered and diuided from the doctrine it selfe 〈◊〉 defens This then discouereth the weaknesse of Turrian the Iesuite who is more ridiculous theÌ„ the rest that asketh the question how wee know that Luther was a teacher raised vp of God and what myracle he euer wrought as also when he telleth vs that if any should aske of them what signe they haue giuen to them of God they haue this myracle the Sacrament of orders A very vnorderly answer whereby it appeareth that he knoweth not what a myracle is For who can call an ordinary thing a myracle As well we may say the preaching of the word is a myracle yea we may better say that the wonderfull effects wrought by the Gospel are a myracle whereby faith is wrought in the hearts of the elect and eternall life begun in them If we will not beleeue the truth of the Gospel by beholding the glorious effects which it worketh in the consciences of men it appeareth euidently that we would not beleeue though we saw a thousand others yea though one should come from the dead vnto vs Lu. 16 31. 7 And Moses laid vp the rods before the Lord in the Tabernacle of witnesse 8 And it came to passe that on the morrow Moses went into the Tabernacle of witnesse and behold the rod of Aaron for the house of Leui was budded and brought foorth buds bloomed blossomes and yeelded Almonds We haue in these words the obedience of Moses in word and worke to the former commandement as also the performance of the promise that God made touching the budding of Aarons rod. Consider in these words Doctrine Obedience is required of al Gods seruant that it is the property of Gods children to yeeld obedience to his word so soone as the same is deliuered and reuealed vnto them All the faithfull are commended in holy Scripture in this respect The ten lepers that were commanded to shew themselues to the Priest prepared themselues immediately to go though as yet no cleansing or curing appeared in the flesh Lu. 17 14 15. they neuer consulted with flesh and blood they beleeue that Christ was true of his word able to performe in deed what he had promised in word Thus did Noah wheÌ„ God commanded him to build an Arke thogh he had many discouragements the greatnesse of the worke the length of the time the mockings of the wicked the danger of putting himselfe into it and committing of his life to the mercy of the raging waters yet none of these could terrifie him Heb. 11 7. but by faith hee ouercame them all Peter being commanded of Christ to let downe his net to take fish sheweth that he had wearied himselfe his fellowes all night neuerthelesse at the commandement of Christ he let it down hoped for an happy issue Lu. 5 4 5 6. Thus haue Gods childreÌ„ alwaies done let vs therefore beware of disobedience vnder what preteÌ„ce soeuer it be Saul had his excuse he could set a faire face vpon a bad cause but hee was punished with the losse of his kingdome 1 Sam. 15. Woe had it bene to Naaman who shewed himselfe discontented with the Prophet because he being before instructed of God had willed him to wash himselfe seuen times in Iordan he had gone away a leper as he came if he had not hearkned to the counsel of his seruants 1 Ki. 5 10 12. Moses was shut out of the land of promise because he obeyed not God in striking the Rock Psal 106 33. but spake vnaduisedly with his lips The Prophet receiued a commandement froÌ„ God that he should go to Bethâ—el reproue the idolatrous worship of the two calues that Ieroboam had set vp and that he shold neither eate not drinke in presence with the idolaters 1 Ki. 13 8 9. but because he did contrary to the commandement he was torne in peeces of a Lyon paying the punishment of his disobedience and teaching vs by his example obedience to God Againe Doctrine obserue that God performeth more then he hath promised He onely told Moses God is better then his word that the mans rod whom he had chosen shold blossome but it appeareth that for farther manifestation of the truth of his word and the dignity of Aaron he verified more for the Lord did not only cause it to bring foorth buds and to bloome blossomes but likewise to beare almonds We see then from hence that such is the goodnes of God that he performeth and bringeth to passe more then he promiseth to
his mercy that we are not vtterly consumed Lam. 3.22 When Eli heard the punishment that God had determined to bring vpon him and his house for the wickednesse of his prophane sonnes he answered with all humility It is the Lord let him doe whatsoeuer pleaseth him 1 Sam. 3.18 God loueth a broken and contrite heart it is a sacrifice wherein hee greatly delighteth Lastly let vs make our whole life a continuall practise of vnfained repentance and labour for godly sorrow that wee may mourne and afflict our soules for sinne because it is sinne a breach of Gods law and displeaseth him Sinne will not lodge long where it is not cherished and made much off and entertained with delight It is as a ghest that will not lodge in such houses where he is not welcome but if once you make much of him and delight in him then he is an importunate and a shamelesse ghest you shall hardly rid your house of him In the word of God wee finde sundry meanes and motiues to moue vs to enter these meditations Motiues moouing vs to repentance First the commandement of God himselfe so often vrged and repeated Ier. 3.12 and 8.6 and 18.11 This was the voyce of Iohn crying in the wildernesse Repent bring forth fruits worthy amendment of life Matth. 3.8 This doctrine was preached in Paradise to our first parents and was afterward figured out by circumcision before the Law and by their purification after the Law Esay 1.16 Wash you make you cleane Againe such as repent not lye vnder the bondage of Satan they are as captiues prisoners bound to obey his will and to doe him seruice 2. Tim. 2.26 Thirdly such as die without repentance remaine for euer without remission and forgiuenesse They are lost children and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 Fourthly the threatnings denounced executed vpon the rebellious and disobedient are made examples and admonitions vnto vs his vengeance iustly fallen vpon others should serue to amend vs 1 Cor. 10.5.6 2. Pet. 2.3 4. Psal 7.11 12. Fiftly the certainety and suddennesse of the last and generall iudgement which shall come as a theefe in the night when the heauens themselues shall passe away with a noise and the elements shall melt with heate and the earth with the workes therein shall bee burnt vp What manner of persons therefore ought wee to be in holy conuersation and godlinesse 2 Pet. 3.10 11. and 2 Cor. 5.10 Wee must all appeare before the iudgement seat of God that wee may receiue the things done in this body whether good or euill This last day is called a day of Reuelation Rom. chap. 2. ver 5. Lastly we must bee all ledde to repentance by the vnspeakable fruits that follow it as pardon of sinnes reconciliation with God peace of conscience hearing of our prayers and in the end blessednesse in the heauens Ezek. 33.11 CHAP. XVIII 1 ANd the Lord said vnto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priesthood 2 And thy brethren also of the tribe of Leui the tribe of thy father bring thou with thee that they may be ioyned c. 3 And they shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessells c. 4 And they shall be ioyned vnto thee and keepe the charge c. IN the latter end of the former Chapter the people are brought in confessing their sins and crauing pardon of God Wee heard their greefe and sorrow for their sinnes and bewailing their transgressions past and saying Shall we perish vtterly and is there no hope of forgiuenesse Now we haue in this Chapter the answer of God to this question which did proceed from a feeling of their sinne and a feare of present death which they had iustly deserued For Moses declareth how God shewed himselfe reconciled notwithstanding their manifold prouocations he cannot keep his anger for euer but returneth vnto them in mercy when they turne vnto him by repentance The deuision of this Chapter Concerning the which reconciliation we must consider in this Chapter two points first the persons procuring the attonement which were the Priests Leuites attending to the Ministery of the word and Sacraments secondly the things appertaining vnto them and to their charge as also the next Chapter deliuereth such things as belong to the people Now the commandement belonging to them both to wit both to the Priests and Leuites which are heere said to be brethren All the Mâ—nisters ough to be as children Matth 23.8 2 Pet 15. Heb. 13.22 1 Pet 12. is directed to Aaron and not to Moses because this was a meere Church matter Ecclesiasticall not ciuill and his Priesthood was newly ratified to him by the authority of God and by a notable miracle in the flourishing of the Almond rod Chap. 17.8 The summe and effect is this that the Priests should minister in the Sanctuary at the Altar but the Leuites should minister vnto the Priests and both of them both for themselues the people First therefore the charge of the Sanctuary is committed to Aaron and his sonnes and to the ouersight of the Leuites to the eight ver that the seruice of God might not be prophaned either by themselues or by any other lest they made themselues guilty of sinne whereby the Lord would signifie that there was indeed no cause why any should enuy them this dignitie forasmuch as it was ioyned with such danger and difficulty The burden of the Priesthood was so great and lay so heauy vpon their shoulders that they were threatened to be punished if the worship of God which ought to bee performed with all reuerence were prophaned through their default From hence we learne that as euery sin is in it owne nature great so are these sinnes the greatest and most heinous which are committed against a mans particular place and calling wherein God hath set him â—e â—nnes â—test â—e â—ed â— mans ar Iob 2.9 The Prophets denouncing iudgements against sundry persons doe single them out for neglecting of personall duties The Prophet Micah threatneth the Rulers and men of might that they hate the good and loue the euill Who plucke off their skinne from off them and their flesh from off their bones they breake their bones and chop them in pieces as for the pot and as flesh within the cauldron Mic. 3.2 3. Thus also he noteth out the falsehood of the Prophets that made the people of God to erre and cry peace ver 5. The idolatrous kings are most of all taxed for the abuse of their calling not so much for priuate faults as other men but for their erecting or suffring of idolatry which they ought to haue pulled downe yea the good kings are often blemished that way because they reformed not the
we may be assured he will deliuer our soules from death Psal 33 19. Rom. 6 â—2 Luke 12 32. preserue vs in famine For if hee spared not his owne Sonne but hath giuen him for vs all to death how shall he not with him giue vs all things also Feare not therefore the want of outward things which perish with their vse for it is your Fathers pleasure to giue vnto you a kingdome If he haue promised to giue vnto vs the greater nay the greatest blessings that can be rehearsed or remeÌ„bred we may ground our selues on this assured truth that he wil not leaue vs nor forsake vs so that we may boldly say The Lord is my deliuerer I will not feare what man can do vnto me Indeed the iudgement practise of carnall men is otherwise who esteeme earthly things aboue heauenly and preferre their Swine before Christ-like Esau Matthew 8 Heb. 12 16 who prized one messe of pottage aboue the birthright If these men bee a little pained and pinched with famine and suffer a little want of food that they haue not their necessities supplied their bodies cloathed their bellies filled they cry out aloud in the anguish of their spirit What shall we eate What shall we drinke How shall wee liue How shall we maintaine sustaine our selues and our families But alasse though their soules be hunger-bitten and hungerstarued ready to pine and consume away throgh want of spirituall food they are neuer greeued or vexed it troubleth them not at al. Let vs learn better things let vs value spirituall things at the highest rate and set them in the cheefest place If thus we set as our honorable friends all heauenly things in the cheefest place and turne all transitory things with shame into the lowest roome and ranke as saucie aspiring guests vsurping climbing aboue their betters we shall beare all earthly losses and troubles with patience and stay our selues from murmuring at the feeling of them Ver. 6. Then Moses and Aaron went from the face c. We heard before the complaint of the people now let vs see the behauiour of Moses Aaron They do not rage nor reuile theÌ„ they do not fret and fume against theÌ„ or aske the life of their enemies but possesse their soules with patience and declining the violent rage of the people as a beast with many heads they goe to the Tabernacle declare their causes and cases before the Lord. From this their distresse we learne this truth that in all wrongs iniuries offered vnto vs we must seeke helpe and comfort of God Doctrinâ— In all wrâ— and iniuri we must 〈◊〉 to God I say it is the duty of all the seruants of God when they are wronged and oppressed when they are euilly entreated and spitefully handled at the hands of sinfull men to vnlade disburden all their cares into the bosome of God depending for counsell and comfort vpon him alone In the performance of this duty the holy seruants of God haue gone before vs. Reade the booke of the Psalmes as a plentifull store-house and schoole-house to teach this truth as Psal 3 1 2. and 7 1 2. where we see that in his troubles he had recourse to God who smiteth his enemies on the cheeke-bone and breaketh the teeth of the wicked but was a sure Buckler to him not such as men hold vp that can defend one part and in one place onely but a buckler to safegard him round about before and behind And being greeuously accused of some heynous crime by some of Sauls retinue â— 14.10 he flyeth to God he trusteth in him who preserueth the vpright in heart So when Iob had his camels and cattell taken away by the enemies he did not through the greatnes of his affliction and greefe of mind rebell against God but said Naked came I out of my mothers wombe â— 13 17. and naked shall I returne thither the Lord hath giuen and the Lord hath taken it â—â—g 19.3 blessed be the Name of the Lord. The like appeareth in Hezekiah when Ierusalem was besieged This is a day of tribulation and of rebuke and blasphemy for the children are come to the birth and there is no strength to bring forth Now therefore O Lord our God I beseeeh thee saue vs out of his hand that all the kingdomes of the earth may know that thou O Lord art onely God All which examples teach vs that when we suffer wrongs or fall into any wrongs or fall into any dangers wee must haue recourse to God and craue of him that the malice of the wicked may come to an end Reason 1 The reasons of this doctrine are first the gracious promise of God who hath mercifully promised to heare and to helpe vs in all our troubles This the Prophet teacheth Call vppon me in the day of trouble â— 50.15 â—h 5.14 15 I will deliuer thee and thou shalt glorifie me And the Apostle Iohn This is the assurance that we haue in him that if we aske any thing according to his will he heareth vs and if we know that he heareth vs whatsoeuer we aske we know that we haue the petitions that wee haue desired of him Let vs not doubt and wauer like a waue of the Sea tossed to and fro by the violence of the winds but by faith beleeue that God will grant our requests which wee make according to his will and word Seeing therefore he is willing to heare and able to helpe and promiseth to grant our requests our duty is to come when he calleth to aske seeing hee giueth and to knocke seeing he openeth the gates that leadeth vnto his treasures Some put their trust in chariots some in horses and some in Princes but we must remember the Name of the Lord our God who neuer faileth and breaketh promise with these that depend vpon him that feare and trust in his mercy Reason 2 Secondly as he is our helper who deliuereth our soule from death our eies from teares and our feet from falling so whither shall wee turne our selues to find comfort and consolation besides in him When God denyeth to send succour who shall saue When hee refuseth to helpe who shal deliuer When he shutteth who can open If wee looke to men or Angels to heauen or earth to the liuing or the dead we shall be deceiued and deluded The Prophet saith Psal 62.8 9. Trust in him alway ye people poure out your harts before him for God is our hope aboue all yet the children of men are vanity the chiefe men are lies to lay them vpon a ballance they are altogether lighter then vanity Vse 1 Let vs now come vnto the vses First from hence we gather that such is Gods great goodnes to his children that he neuer leaueth them without comfort For if he require of vs to repaire to him in our troubles surely he will not send vs away empty nor cause vs to depart
kept with such as they call and account Heretikes Thus then we see that the greatest hatred hath risen euermore from difference and diuersity in religion This appeareth in Cain and Abel in Isaac and Ismael in Iacob and Esau in the Israelites the Egyptians in Dauid and Saul in Christ and the Pharisies in Paul and the Iewes in the heathen and Gods people in the beleeuers infidels There is no fellowship betweene righteousnesse and vnrighteousnesse 2 Cor. 6 â—4â— no communion between light and darkenesse no concord betweene Christ and Beliall and therefore a confused mixture between the religion of Antichrist the Gospel of Christ hath an impossibility of any agreement Sleid Câ—â—â— lib. 17. touâ—ing Alphâ— and Diazâ— This is also manifest in all histories of the Church from the beginning These things being thus considered and thought vpon we caÌ„not think it strange that the Church lyeth vnder the crosse and groaneth vnder the heauie burthen of it So soone as Hâ—man was aduanced by by the Church mourned and sighed This the wise man teacheth Prouerb 28 28 and 29 2. When the wicked rise vp men hide themselues but when they perish the righteous increase Let vs then acknowledge that the Church is subiect to many sorrowes and much affliction as a campe besieged of enemies as a ship tossed of the winds as Corne ground in the mill as a vineyard eaten with beasts as a building beat vpon with stormes and as a flocke dayly in danger and assaulted with Wolues whilst the enemies clap their hands and stamp with their feet and reioyce in hart with all their despight against the Church of God as the Prophet confessed Psal 79 1 2 3 4. O God the Heathen are come into thine inheritance thine holy Temple haue they defiled and made Ierusalem an heape of stones We are a reproach to our neighbours euen a scorne and derision to them that are round about vs. The first vse is 2 Ioh. 3 1â— that which the Apostle Iohn directly concludeth from this doctrine hauing produced the example of Cain who slew his own brother gathereth this consideration from thence Maruell not my Brethren though this world hate you Secondly we learne from hence a point of Vse 2 wisedome and godly policy to look to our selues that we do not rely vpon them lest they beguile vs and betray vs. There is no truth in them and therefore no trust is to bee giuen to them Matth. 2 â— Herod made a shew of loue reuerence to Christ he would needs loue and worship him but his meaning was he would come kill him Beware thou be not seduced and entrapped by such secret enemies which pretend piety but vse treachery see thou do not relie vpon them commit not thy selfe vnto them They cannot loue thee that doe not loue the Lord neither can they be faithful to thee that are vnfaithfull to God They will close and gloze with thee til thou be come within their danger Gen. 4 â— as Cain spake kindly to Abel til he was in the field then he rose vp and slew him or as Ioab whose words were smoother then oyle and softer then butter 2 Sam. 20 9. Art thou in peace my Brother But he smote him that hee dyed shedding the blood of battell in the dayes of peace These men haue the voice of Iacob but the rough hands of Esau they haue the words of a brother but the hearts of an enemy they salute with a kisse but persecute with the sword For deceitfull amity is double enmity and fained friendship is a double mischeefe The Fisher baiteth his hooks when he would catch the fish Fâ—â—fâ—ls â—â—â—it vo â—dâ—â— deâ—â—ps the Fowler singeth sweetly when he would deceiue the bird the Hunter hideth his nets warily wisely when he mindeth to take his prey We haue oftentimes to do with such cunning Fishers mighty Hunters Wherefore there is great cause to looke to our selues for when they cannot preuaile with the Lions paw they put on the Foxes skin and go to worke with craft and wilines Yea the Church of God from time to time hath sustained greater hurt by their owne simplicity then by the enemies cruelty and by their owne lightnesse of beleefe then by the sharpnesse of their sword When they pretend the greatest curtesie theÌ„ they intend the greatest villany When they offer treaties of peace leagues of marriage and such like confederacies then the hook is baiting the snare is laying the net is spreading before the eies of all that hath wings that they may effect their treasons and conspiracies And this is it which one of the heads of their Church once saide 〈◊〉 ceâ—â— 8. If the keyes of Peter could not preuaile they would take vp and draw out the sword of Paul Thus like false Prophets and false brethren they come in sheepes cloathing â—th 7 15. but inwardly they are rauening Wolues It remaineth therefore that we stand vpon our guard and watch ouer our selues that wee be not intrapped by their subtilties Vpon this ground our Sauiour warneth vs to be wary Matth. 10 16. Behold I send you as sheepe in the midst of wolues be therfore wise as Serpents and innocent as Doues where we are taught that we must all bee armed with wisedom and simplicity against our enemies Two needfull graces to be sought after as in all ages so especially in these dangerous times wherein we liue Let vs labour to haue true policy and true simplicity let both these bee found in vs that they may accompany alwaies each other and neuer bee separated the one from the other For policy without simplicity is deceiueable craftinesse and simplicity without policy is deceyued sottishnesse Vse 3 Lastly it is our duty to pray earnestly vnto God not to deliuer vs into their hands whose rage and malice knoweth no end or measure Indeed our sinnes haue deserued this scourge but let vs rather desire him to correct vs by his owne hand 〈◊〉 1â— 23. 〈◊〉 33.14 for he is gracious and merciful He desireth not the death of a sinner but that hee may turne vnto him and liue This made the people of God from time to time rather then they would fall into the hands of cruell enemies to bee willing and ready to receiue any punishment at Gods hand This we see Iudg. 10 15. when the Israelites had forsaken the Lord and his worship hee complaineth against them saying Did not I deliuer you out of the hands of the Egyptians Ammorites c. yet ye haue forsaken me and serued other Gods that ye haue chosen let them saue you in the time of your tribulation then they cryed in their danger Wee haue sinned O Lord do thou vnto vs whatsoeuer pleaseth thee onely we pray thee to deliuer vs this day from the Ammonites This we see yet more euidently in the example of Dauid 2 Sam. 24 13 14. when in the pride and presumption of his hart he
had numbred the people after God sent him this word and offered him the choise of famine or sword or pestilence he saide I am in a wonderfull streight let vs now fall into the haÌ„d of the Lord for his mercies are great and let mee not fall into the hand of man Who had not rather receiue punishment at his fathers hands of whose loue he is assured then to bee punished with the strokes of an enemy that loueth him not but hateth him to the death Men are proud and cruell fierce ambitious but God is full of compassion and his mercy endureth for euer he knoweth whereof we were made Psal 103.14 Psalme 78 39 he remembreth that we are but dust hee considereth that we are mortall yea a winde that passeth and commeth not againe He will not suffer vs to bee tempted aboue that wee are able to beare Hitherto the Lord hath visited vs with his mercifull and gentle corrections famines sicknesses and strange diseases Let vs behold his gracious dealing toward vs and profit by these fatherly admonitions for if he should deliuer vs into the hands of barbarous and beastly enemies we should soone discerne the difference betweene the louing chasticements of a father and the bloody strokes of an enemy 22 Then they departed from Kadesh and the childreÌ„ of Israel euen al the congregation came vnto Mount Hor. 23 And the Lord spake vnto Moses and Aaron in Mount Hor neere the border of the land of Edom saying 24 Aaron shall be gathered vnto his people for he shall not enter into the Land which I haue giuen vnto the children of Israel because yee rebelled against my commandements at the waters of strife 25 Take Aaron and Eleazar his sonne and charge them to come vnto this Mount 26 And cause Aaron to strip off his garments and thou shalt put them vpon Eleazar his sonne then Aaron shall be gathered vnto his Fathers and shall dye there 27 And Moses did as the Lord had commanded for they went vp vnto Mount Hor in the sight of all the congregation 28 And Moses caused Aaron to strip off his garments and he put them vpon Eleazar his son and Aaron dyed there in the toppe of the Mount So Moses and Eleazar came downe from off that Mount 29 And when all the Congregation saw that Aaron was dead all the house of Israel wept for Aaron thirty dayes Hitherto of the Ambassage of Moses to the King of Edom These words containe the third and last part of the Chapter to wit the death of Aaron after the people were remooued from the borders of the Edomites For albeit the King did so vnkindly deny them any passage yet Moses and the Israelites doe not oppose themselues against them or attempt to breake through by force of Armes multitude of men and dint of sword but passe by their borders peaceably and fetch a compasse about their land True it is those enuious Edomites were worthy to perish and to be vtterly destroyed for their inhumanity yet because the time was not yet come wherein the Lord had prophesied and promised that the elder should serue the yonger Gen. 25 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth Rom. 12 19. Now in these verses we see how God beginneth to execute the former threatning against Moses and Aaron For heere wee are to consider three things First the death of Aaron Secondly the succession of his sonne Thirdly the mourning of the people The father dieth the son succeedeth the people lamenteth the death of the high Priest If Aaron had dyed without any prediction and foretelling of his death all men might haue thought it had fallen out at aduentures and ascribed it wholy to the decaying of strength wasting of nature but being reuealed to Aaron himselfe and manifested to the whole Congregation both the time when and the place where he should die it appeareth that his daies were numbred and his yeeres limited which hee could not passe As then God had determined the death of Aaron and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him Deut. 34 4 5. the other concerning Moses is reserued vnto his time appointed of God In this place God commanded both of them what to doe euen to ascend vp to the Mountaine and sheweth that Aaron shall die there for his disobedience whose garments must be pulled off and put vpon Eleazar lest by touching of the dead the holy garments should be defiled After this commandement followeth their obedience agreeable to the same they come vp to the Mountain Aaron is stripped Eleazar is cloathed with them Aaron without feare of death or longer desire of life or prayer for life departeth in peace according to the word of God he is gathered to his Fathers Moses and Eleazar descend from the Mountaine Moses Eleazar and the people mourne for Aaron thirty daies Verse 23 24. And the Lord spake vnto Moses and Aaron We see heere according to the former threatning pronounced by the mouth of God verse 12. that Aaron cometh not into the land of Promise but dieth in Mount Hor. We learne heereby Doctriâ— God-thrâ—nings are 〈◊〉 compâ—â—â—â— that the threatnings of God are accomplished Howsoeuer his iudgments are many times deferred and his punnishments prolonged because hee is patient toward vs and would haue no man to perish but would haue all persons come vnto repentance yet in the end all his threatnings shall be verified and fulfilled in their times and seasons Consider this truth in our first parents Ge. 2 17. â— 3 7. God threatned them that if they did eate the forbidden fruite they should die the death we see the effect in them and all their posterity throughout al times and generations Behold other threatnings of God wee shall alwayes reade the execution after the denunciation So when God by the Ministery of Noah a Preacher of righteousnesse 2 Peter 2â— had threatned to destroy the whole world if in an hundred and twenty yeeres they repented not wee see how he brought in the flood vpon the world of the vngodly swept them away from the face of the earth which they had corrupted with their cruell and vncleane conuersation This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua The man is cursed before the Lord Ioshua 6â— that ryseth vp and buildeth the City Iericho he shall lay the foundation thereof in his eldest sonne and in his yongest sonne shall he set vp the gates of it meaning therby that whosoeuer should attempt to builde this City he should pay for it deerely because what time hee layeth the foundation of the wals his eldest sonne shall dye and when hee setteth vp the gates and hath finished it his yongest sonne shall dye When this threatning seemed quite forgotten and consumed with the rust of time God doeth bring it to passe as we
3 we see the wicked prosper and florish spredding themselues as the greene Bay tree for loe God hath set them in slippery places Psal 37 53. and casteth them downe in the end vnto desolation they are suddenly destroyed horribly consumed as the chaffe which the winde driueth away and as a dreame when one awaketh This tentation hath ouertaken the children of God and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly Psal 73 2 3. Hab. 1 4. and on the other side the troubles of the godly hath made them to reason within themselues of the prouidence of God But shall not the King rule his owne kingdome or the Master gouerne his own house as pleaseth him And shall not we giue the Lord leaue to dispose of all things in heauen and earth after the good pleasure of his owne will Hee fatteth the wicked against the day of slaughter he leaueth them without excuse and maketh his blessings as a witnesse against them Contrarywise the children of God although they suffer afflictions yet afflictions to them are not euill but try their faith as the furnace doth the gold Senec. de diui prouidentia c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill That is good which maketh vs better that is euil that maketh vs worse The workes of the flesh adultery fornication vncleannesse wantonnes idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse couetousnesse and such like are manifestly euill These God keepeth from his deere children and his deere children from them that they reigne not in them The Israelites in Egypt liued vnder hard masters and carried many heauy burthens and sent vp many passionate sighes to God with deepe grones of spirit whilst Pharaoh and the Egyptians tooke crafty counsell together and sported themselues in the miseries mischiefs which they had brought vpon them But whose condition was the more happie let the red Sea testifie from which the Israelits were deliuered Exo 14 27 29 in which the EgyptiaÌ„s were drowned Dauid taken from the sheepe-folds tasted of many sorrowes being in perils among the Amalekites in perils in the Wildernesse in perils of his owne Nation in perils of his own seruants in perils among false bretheren and was hunted from place to place as a Partridge in the Mountaines 2 Sam. 31 4. whilst Saul sought his life and enioyed the pleasures and treasures of a kingdom But whose estate was the more happy let the end and yssue of them both determine the one liued in glory ended his daies in peace the other sheathed his sword in his owne bowels and so dyed in despaire The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity and of long patience which haue spoken in the name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made Iam. 5 10 11. for the Lord is very pittifull and mercifull Lazarus a poore begger destitute of succour and friends lying at the rich mans gate hauing his minde as full of cares as his bodie was of sores whilst the rich glutton was clad in purple gorgiously and fared deliciously euery day But whose condition was the more blessed and happy of them twaine let this tell vs and teach vs for our instruction that Lazarus when he died had the holy elect Angels to attend vpon him to carry his soule into Abrahams bosome Luk. 16 22 23 that is to say into the kingdome of heauen Matth. 8 11. the rich man also died his body was buried his soule was carried cast into the torments of hell Where the worme neuer dyeth Marke 9 44. and the fire neuer goeth out the one vnsufferable the other vnquenchable both infinite Let vs not therefore rest in beholding the present face of outward things but possesse our soules with patience in a sweet meditation of Gods prouidence considering that it shall in the end bee well with all them that feare the Lord and that howsoeuer the wicked do prosper in the world increase in riches yet if we enter into the Sanctuary of God Psal â—3 â— we shal see they are set in slippery places they are lifted vp on high and therefore their fall shall be more fearefull seeing all the threatnings of God must without faile fasten vpon them Lastly seeing the menaces and threatnings Vse 4 of God must bee performed this serueth also to assure vs that the gracious promises of God made in mercy to his people shall in truth and righteousnesse bee accomplished The Lord that is alwaies the same as hee is true in his threatnings to the vngodly so wil he be found true in his promises toward the godly For seeing no part of his word shall passe away that he will not falsifie his trueth Psal 89 â— nor alter the thing that is gone out of his mouth one part serueth to confirme another his threatnings are ratified by the assurance of his promises and his promises are established to bee surer then the heauens by the assuraÌ„ce of his threatnings So then let vs learne to depend vpon God to trust in him knowing 2 Cor. 1 that all his promises are yea and Amen vnto the glory of his name Let vs rest in him for the pardon of our sinnes for the hearing of our prayers for the feeding of our bellies for the resurrection of our bodies for the inheritance of euerlasting life hauing a strong assurance of faith that the Lord is iust and true in all his promises This is a notable comfort and consolation to all the childreÌ„ of God to cause vs to set our hope in him hauing a patient and constant expectation of all things that by faith we haue beleeued saying with the Apostle 1 Tim. 1 12. For this cause I also suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Verse 25 26. Take Aaron and Eleazar his sonne and cause Aaron to strip off his Garments and thou shalt put them vpon his sonne Heere is deliuered how Aaron yet liuing his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining at the appointment of God to shew the continuance of the Priesthoode to take away al occasions of dissentions from the people Thus we see the good estate of the Church is prouided for by Moses before Aaron dyed Doctrâ— The Châ— must be in good after coâ— parture and went the way of all flesh The Doctrine hence is that the good of the Church must be regarded of vs to leaue it in good case after our death and departure I say it is a principall duty required of vs when wee must leaue the worlde to prouide for the
continuance of the Church and truth of God that it may flourish after vs and not dye with vs or bee buried in the earth for euer This appeareth by the Apostle Peter I will endeuour alwaies that yee also may be able to haue remembrance of these things after my departure 2 Pet. 1 15. Heereunto accordeth the care of the Apostle Paul writing to Timothy Watch thou in all things suffer aduersity do the worke of an Euangelist cause thy Ministery to be throughly liked of for I am now ready to be offered and the time of my departing is at hand 2 Tim. 4 5 6. This we see many waies in Moses who would not leaue the people without a guide as sheepe without a Shepheard and therefore praied for a fit Gouernor Let the Lord God of the spirits of all flesh appoint a man ouer the Congregation â—â—b 27 16 who may goe in and out before them And therefore it is said Deut. 34 9. that Ioshua the sonne of Nun was full of the spirit of wisedome For Moses had put his hands vpon him and the children of Israel were obedient vnto him and did as the Lord had commanded Moses â—â—ro 2â— 9. Likewise Dauid at the point of death exhorteth the Officers of his kingdom and Salomon his sonne which was to sit vpon his Throne to know the God of his fathers and to serue him with a perfect heart with a willing minde assuring him that if he seeke him he will be found and threatning him if he forsake him that God will cast him off for euer Reason 1 And great reason it is wee should haue this care and consideration of the good beauty of the Church For the Church is our Mother who hath conceiued and brought vs forth to liue a spirituall life to God wee haue sucked her breasts and through her we haue here begun our heauen happinesse What vnkindnesse and vnthankfulnesse were this to leaue her destitute who hath trauailed in paine of vs vntill Christ be formed in vs and to withdraw all duty and endeuor from her touching her condition to come Were it not a note of an vnnaturall a lewd a shamefull childe to forsake his owne mother who bare him in her wombe nourished him with her brests dandled him in her lap refused no base seruice for his good cared for him wheÌ„ he could not care for himselfe in whose eyes he was tender and deare were it not I say a note of great infamy to leaue her in misery or as a prey to the enemy 〈◊〉 19 16 27. We see the Lord Iesus Christ being on the Crosse prouided for his Mother committed her to the care of the Disciple whoÌ„ he loued In like manner the Apostle requireth this duty 〈◊〉 5 â— 16 If any faithfull man or faithfull womaÌ„ haue widowes let them minister vnto them And if there be any that prouideth not for his owne hee denieth the faith and is worse then an Infidell Whosoeuer therefore hath beene brought vp in the bosome of the Church begotten by the immortall seed of the word nourished at the Table of Christ and taught to looke for an eternall inheritance in the heauens can neuer assure himselfe to bee the true childe of his mother but rather a base and bastardly brood vnlesse he shew it by the continuall care hee hath of the safegard and protection of the Church Gal. 4 2. which is the mother of all the faithfull Besides greeuous and greedy wolues enter Reason 2 vpon the labours of faithfull and painfull Pastours to make hauock of the Church and to seduce the people of God For Satan is neuer idle though neuer well occupied and as a reuerent father once said Latimer he is the most diligent Bishop in his Diocesse he neuer resteth but alwaies compasseth the earth too and fro Iob 2 2. and walketh therein He hath his instruments which he setteth on worke that poison the church with the leauen of false doctrine and sowe the Lords field with the Darnell of their diuellish deuices Therefore the Apostle exhorting the Elders of Ephesus Acts 20 28 29 30 saith Take heed to your selues and to all the flocke wher of the Holy Ghost hath made you Ouerseers to feede the Church of God which he hath purchased with his owne blood for I know this that after my departure shall greeuous wolues enter in among you not sparing the flocke Moreouer of your selues shall men arise speaking peruerse things to draw Disciples after them Now it remaineth to see the vses heereof Vse 1 First we learne from hence the conâ—inuance of the Church vpon the earth and the perpetuall remaining of it so long as the earth endureth and so long as the Sun abideth a faithfull witnesse in the heauens Though it bee sometimes driuen from place to place and abideth not in one stay and state like the Moone that sometimes shineth in the full Aug epist 48. sometimes in the wane and sometimes in the eclipse Reuel 12 6. as the woman constrained to flie into the wildernesse where she hath a place prepared of God that they should feed her there and as the reigne of Ahab when Elias thought himselfe left alone as a Sparrow vpon an house top 1 King 19 10. Psal 102 7. yet there alwayes hath beene a Church from the beginning and euer shall bee a Church to the end from Adam the first to the last man that shall stand vpon the earth This the Prophet teacheth Psal 72 5. 102 26 27 28. Let the enemies fret and storme let them rage roare neuer so much they labour in the fire and sweate in vaine they shall perish fall down but the Lord that is able of stones to raise vp Children vnto Abraham holdeth vp the heads of his people that they stand as an house built vpon the Rocke the raine falleth the floud cometh the winde bloweth and beateth vpon that house yet it abideth firmely and falleth not for it is grounded on the Rocke Math. 7 24 25 like the bush that burned with fire but was not consumed Exod. 3 â— Secondly seeing our care must be that the Vse 2 truth of God may liue when we are dead and remaine after our departure It is the duty of all the Ministers of God to preach the word of God in season and out of season 2 Tim. chap. 4 verse 2 3 to be instant in reproouing rebuking exhorting with all long-suffering and doctrine yea to do these things with all their power seeing there is neyther work nor wisedome in the graue whither they go For alas how shall they minde the future good of the Church after their death that mean not the present good of the Church in their life Wherefore let vs take all occasions opportunities to promote the Gospell Act. 20 27 28 Let vs keepe backe nothing that is profitable but reueale to the people the whole counsell of God knowing that
God and to serue him in the simplicity and sincerity of their hearts This wee must do in health this we must do in sicknesse this we must doe in death and so wee shall glorifie God liuing and dying Thus did Abraham teach his children and seruants and for this is he commended of God Gen. 18 19. I know Abraham my seruant that hee will command his sonnes and his houshold after him that they keepe the vvay of the Lord to do righteousnesse and iudgment Thus said Iacob when he dyed Gen. 49 1 2. this must all of vs be carefull to practise if we will bee the children of faithful Abraham to speake of the lawes of God in our houses 〈◊〉 11 13. wheÌ„ we walk by the way when we lye downe and when we rise vp Verse 27 28. And Moses did as the Lord had commanded he caused Aaron to strippe off his garments and he put them vpon Eleazar his son Wee see the obedience of Moses to the Commandement of God for Aaron pulled off his Priestly robes and they are put vpon Eleazar to whom lineally the Priesthood did descend whereby we see that there was a personal succession belonging to the Priesthood from father to son from one man to another Hereby we learne â—â—â—â—rine 〈◊〉 Leuitical 〈…〉 from 〈◊〉 that the Priesthood vnder the law passed from one to another The Priesthood begunne in Aaron and continued in his line rested not in one man but continued by succession from age to age This we see euidently proued throughout the old testament for as they were cut off by death so others arose in their rooms that serued at the Altar As Eleazar succeeded Aaron so did Phinchas succeed Eleazar 〈◊〉 6 â—0 so the Priesthood proceeded from father to son and from one generation to another 〈◊〉 â— 16. as appeareth in the genealogies of the Priests This the Apostle to the Hebrewes plentifully prooueth 〈◊〉 23. Many among them were made Priests because they were not suffered to endure by reason of death declaring that the Priestes after the order of Aaron succeeded each other and confirming it by the reason cause thereof because the Leuiticall Priests were taken away by death and could not endure for euer This then we must hold to be one reason forcible and powerfull to prooue the continued Reason 1 succession of the Priesthood of Leui from father to son because they were cut off by death and so not suffered alwayes to execute theyr Priesthood Seeing therfore these Priests were mortall there must be a succession from one to another This is that reason which was remeÌ„bred before out of Heb. 7 23. shewing that they had many Priests because they were all subiect to mortality and could not continue through necessity of death Secondly the promise of God made vnto Aaron and to his posterity must be accomplished Reason 2 and performed Hee consecrated Aaron and his sons and made a couenant with them not with Aaron alone not with his children alone but with their posterity Exod. 28 1. hee established it as a testimony in Iacob and as a law in Israel that their posterity might know it and the children which should be born of them shold stand vp and minister before the Lord in the beautiful garments and glorious robes of the Priests Exod. 28 2. Therefore the Lord saide by Moses Exod 29 29 30. Num. 3 10. 18 7. The holy garments which appertaine to Aaron shall be his sonnes after him to be annointed therein and to be consecrate therein That son that shall be Priest in his stead shall put them on seuen dayes when he commeth into the Tabernacle of the Congregation to minister in the holy place So God made his couenant of peace with Phinehas the son of Eleazar the son of Aaron Nu. 25 12 13 confirmed the Priests office to him his seed after him because in the zeale of his Spirit hee had turned away the wrath of the Lord from the Children of Israel This teacheth vs first of all the imperfection Vse 1 and insufficiency of it both of the Priestes themselues and of the Priesthood it selfe It pointed out a better Priest and a better priesthood and directed them to rest not in it but in some other So the Apostle Heb. 7 11 12. declareth that the Leuiticall Priesthood was vnperfect because another Priest is promised a long time after according to the order of Melchizedek If any perfection had beene by the Priesthood of the Leuites what needed it furthermore that another Priest should arise after the order of Melchizedek and not to bee called after the order of Aaron c. Where we see he sheweth to what purpose there must bee a Priest after another rule and fashion not after the order of Aaron euen because perfection is not in the Priehhood of the Leuites nor vnder the Law which was established vnder it so that wee must acknowledge it hath an end forasmuch as with the ceremoniall law the ceremoniall Priesthood was cancelled and abolished Vse 2 Secondly from hence we learne to acknowledge a difference betweene the Priesthood of Christ and the Priesthood of the Leuites This standeth in diuers points and circumstaÌ„ces as the same Authour of the Epistle to the Hebrewes euidently declareth The Priesthood of Christ is eternall as the Prophet declared long before Heb. 7 17. Thou art a Priest for euer after the order of Melchizedek he was made with an oath by him that saide vnto him The Lord hath sworne and wil not repent But the Priests of Aarons order were mortall Heb. 7 20 21. not eternall they were made by the word of God but without an oath Heb. 7 26. Besides our great high Priest Christ Iesus holye harmelesse vndefiled separate from sinners and made higher then the Heauens hath a * Aparabaton Heb. 7 24. Priesthood which cannot passe from one to another wherefore he is able perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them who by his own blood entred in once into the holy place Heb 9.11 14. and obtained eternall redemption for vs purging our Conscience from dead workes to serue the liuing God Hebru 10 4. for it is vnpossible that the blood of buls Goats shold take away sinnes Thus we see that the Priesthood of Christ can haue no succession inasmuch as being once performed it hath no imperfection and whereas the Iews in the time of the law had Aaron and his posterity which were but mortall and miserable men we haue Christ the immortall and blessed God who liueth for euer to be our euerlasting Priest Vse 3 Lastly we learne that seeing the Leuiticall Priesthood passed from one to another so as by death they were not alwaies suffred to exercise and execute their Priesthood we see I say that the Church of Rome bringing in againe such a Priesthood such Priests as
their enemies We do oftentimes feare enemies and inuasion by enimies but wee feare not that which bringeth in the enemies and openeth them a free passage to spoile and destroy without compassion to wit sinne So long as wee walke with our God and are reconciled vnto him we are vnder Gods protection and hee is a Buckler round about vs 〈◊〉 3 3. we are in league with the stones of the streete and the beasts of the field For if God he on our side who shall be against vs Rom. 8 31. If then the Ministery of the word be as a brazen wall and the Ministers thereof stand in the breach betweene the liuing the dead to turne away the wrath of GOD when his iudgements runne through the Land Nu. 16 47 48 Psal 106 23 there is great cause to bee humbled when God pulleth from the Church and Commonwealth so great posts and pillars that helpe to hold them vp Againe it is a signe of Gods wrath heauie Reason 2 displeasure and a fore-runner of a farther iudgement When God tooke away the good and godly King Iosiah a nursing father of the Church that reformed religion in his young and tender yeres sought vnto the Lord 2 Kings 21 19 hūmbled himselfe before him and wept when hee heard the threatnings denounced against the land he spared not Ierusalem and the inhabitants thereof long after If there be a good Pastor in the church if a good Prince in the land if a good Magistrate in town or city if a good Master in a family and God take him away ther is cause to lift vp our voice by mourning weeping and great lamentation this being a token of Gods displeasure a sign of taking his former mercies from vs so that the seeing and feeling of Gods wrath in bereauing vs of such as might do good along time publikely or priuately ought to be no smal greefe to vs. The prophet teacheth that when God hath any vengeance ready to be poured vpon a people hee taketh away the righteous from the plague as he did Lot out of Sodome saying The righteous perisheth Esay 57 1. and no man considereth it in heart and merciful men are taken away from the euill to come Therefore when God taketh excellent and principall members from the rest of the body it is as a threatning alwaies to those that are left behind and an euident testimonie to them that they are vnworthy of their company and presence as the Apostle declareth That the world was not woorthy of those faithfull men that shined as lights in the midst of a froward crooked generation Heb. 11 38. So then it is a right mourning and wel ordered greefe when we lament the taking away of good men endued with the graces of the Spirit which haue liued in the feare of God and done notable seruice in the Church or Commonwealth Let vs apply this point to our instruction Vse 1 edification First it serueth to condemne the Stoicall senslesnesse and blockishnesse of such as take it to be a part of manhood courage to be affected with nothing to be greeued at nothing It is lawfull to mourne for the dead so did Abraham the Father of the faithfull for Sara Genesis 23 2. nay so did Christ the head of the church in whom was no sinne 1 Peter ◠22. neyther guile found in his mouth mourne for Lazarus 1 Thess 4 13. These lamented the dead but not the state of the deade which they knew to bee most comfortable to all the faithfull as the Apostle teacheth Reu. 14.13 Blessed are they that dy in the Lord for they rest from their labors and their works follow them In regard wherof Reuel 14 13. Paul warneth the Thessalonians concerning them that are asleepe that they sorrow not euen as they which haue no hope 1 Thess 4 13. True it is we cannot so renounce or reforme our affections but that there wil be alwaies somewhat worthy of blame and fault in vs in our mirth and mourning in our loue and hatred in our hope and feare in our anger and such like passions and we finde it the hardest thing in the world to keep the mean between excesse and defect betweene too much too little yet it is absurd to dreame of such a kind of dulnesse and stupidity as ouer-turneth humane nature and cannot be found in flesh and blood yea standeth not with the condition of mankinde as he was created or as he became corrupted For so long as man remaineth in this life he cannot bee voide of affections and perturbations or bee senslesse like stockes or stones albeit wise men are to moderate their passions that Reason remaine mistresse of the soule as it were the gouernor of the house Wherefore wee must know that Christian Religion doth not abolish naturall affections or pull them vp by the roots but onely doeth moderate them and keepe them that they ouer flow not the bankes and doth bring them in subiection vnto the will of God So the Apostle as wee heard before did not forbid the Church to sorrow for the dead but putteth as it were a bridle into their hands only restraineth immoderate sorrow Againe he doth not absolutely condemne and reproue al anger and indignation conceiued in the heart but represseth the excesse abundance thereof Ephes 4 25. as a wise Physitian that seeketh to purge the ouer-flowing of choller And in another place hee doth not condemne weeping in aduersity or reioycing in prosperity but hee requireth that they which weepe 1 Cor. 7 30. bee as though they wept not and they that reioyce as though they reioyced not and they that vse this world as though they vsed it not Furthermore Christ our Sauiour doeth not forbid the louing of Father and Mother of wife and children of brethren and sisters as that which standeth with the law of God and man but onely ordereth it aright bringeth it into his compasse saying Hee that loueth father or mother more then mee Matth. 10 37. is not worthy of mee and he that loueth sonne or daughter more then me is not worthy of me Thus then we are taught to vse temperance and moderation in all the affaires of our life in speaking or holding our peace in ioy or in sorrow that wee giue not scope to our vnbrideled affections but alwaies order and dispose them as there is iust cause Vse 2 Secondly it condemneth such as are bereft of all sense and feeling of such greeuous iudgments of God Alas how can such assure thēselues to bee true members of Christs body For tell me Can a man lose a principall part of his body as his eye his hand his foot and not be greeued Or can a man be depriued of thē and make a sport of it as at a play or pastime Euen so such as in the suffering of the members of the Church do reioyce 1 Cor. 12 25.26
the Canon the clattering of Armor crying in our streetes for then it were to be hoped we would turne vnto God in our misery repent vs of our iniquity and flie vnto God in our aduersity We see by wofull experience that peace prosperity haue lulled many of vs asleepe in a bed of case haue done the Church more harme then cruell war and bloody persecution True it is the blessings of God are not hurtfull of themselues but our corruption turneth that into a curse which God bestoweth as a blessing So that he which should haue beene vpright is laden with fatnesse Deut. 32 15. and spurneth with his heele Therefore God is constrained to punish vs to take his benefits from vs and to bring vs into order and obedience by the want of them Vse 3 Lastly seeing afflictions and chastisements draw vs to God as losse of the battaile did heere the Israelites we learne that whensoeuer they lie vpon vs and presse heauily vpon our bodies our soules our neighbours our familes our friends whether they be common or priuate calamities then it is high time to turne vnto God and to search out the cause of our affliction This must be our practise feeling when his hand is vpon vs when he scattereth the brands of his fire and shooteth the Arrowes of his Quiuer when he draweth out his glittering sword and his hand taketh hold of iudgment wheÌ„ he sendeth famine dearth of bread or the famine of his word which is the sorest and sharpest famine as the Prophet affirmeth Amos 8 verses 10 11 12. Then is cause of humiliation then it is time to cast downe our selues at the foorstoole of God to cry to him to spare his people The Lord thretening by his prophet a great and fearefull iudgement vpon the Land that shall turne their feasts into mourning and make it as the mourning for an onely sonne Doth he meane the sharpenesse of the sword or the arrowes of famine or the inuasion of enemies or the deuouring of wilde beasts or the raging of the pestilence or the carrying away into banishment and captiuity which are the things that worldly minded men feare and regard No But a famine of hearing Gods word that they shall wander from sea to sea and from the North euen to the East shall they runne to and fro to seeke the Lord and shall not find it In that day shal many perish for thirst according to the doctrine of Salomon Pro. 29.18 Where vision ceasseth the people perish Howsoeuer therfore carnall prophane men haue no sense or feeling of any thing but of earthly losses yet the Spirit of God teacheth and euery faithfull soule acknowledgeth that as there is no blessing like to the blessing of the word so there is no worke of his iudgement like to the want of his word And howsoeuer the Pastor may not want the people in respect of the meanes of his maintenance inasmuch as God hath ordained that they which preach the Gospel 1 Cor. 9 1 should liue of the Gospel yet the people want the Pastor more as the child wanteth the nurse more then the nurse the child as Lamen 2.11 12. The babes sucklings swound in the streets of the city they haue said to their mother Where is bread and drinke when they gaue vp the ghost in their mothers bosome Now the Ministers are called not onely the Fathers but the Nurses of the Church 1 Thess 2. We were gentle among you euen as a Nurse cherisheth her children and the Apostle exhorteth that as new borne babes we desire the sincere milke of the word 1 Pet. 8 â— that wee may grow thereby because we haue tasted that the Lord is bountifull And thus much of the end and vse of afflictions which God sanctifieth to the good of his Church that thereby they may draw neerer vnto him Israel vowed a vow vnto the Lord and said If thou wilt deliuerer this people into mine hand c. The people pray promise and vow vnto God the destruction of men cities if God would deliuer them into their hands We learne hereby that vowes are lawfull Doctrinâ— It is lawfâ— to vow anâ— such are tâ— performeâ— so vowing we are to performe the same This we see practised by Iacob going to his vncle Laban for auoiding the fury of his brother Esau Gen. 28.20.21 Hannah vpon condition of hauing a sonne 1 Sam 1 â— Pâ—al 6â— 1â— 132 2 5. vowed him for a perpetuall Nazarite to the Lord. So doth Dauid oftentimes make vowes to God in the time of his trouble vpon condition to be deliuered out of his trouble Thus in this example of the Israelites in this place wee see that if God would bee on their side when their enemies rise vp against them to swallow them vp quicke and deliuer them as a bird out of the snare of the Fowler Psal 124 â— they promise and vow the performance of an outward and bodily exercise So then out of this place the doctrine of vowes may bee strongly confirmed and the lawfull practise of them sufficiently maintained and warranted to be good and godly Reason 1 For to come to the reasons whereupon the doctrine standeth a lawfull and holy vow is a profitable helpe to further vs in the worship of God True it is a vow is not a part of Gods worship no more then fasting is as fasting is no more a part of Gods worship then feasting or eating and drinking is which in it selfe and by it selfe considered pleaseth God no more then externall and bodily exercises doe â—m 4.8 yet it is an helpe and furtherance of the true seruice of God a prop and stay to further the same The kingdome of God standeth not in outward things as the Apostle teacheth It is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost Romanes chapter 14.17 But when wee promise to God with full purpose of hart some outward duty it serueth the better to excite and stirre vs vp to repentance and thankesgiuing toward God And thus the seruants of God haue vsed it Reason 2 Againe it is farre better neuer to vow then hauing vowed not to pay and performe that which is gone out of our lips so as wee may reason as Peter doth with Ananias Acts 5.4 Likewise may it be said to such as breake their lawfull vowes offered vnto God was it not in thy liberty to vow or not to vow how theÌ„ hast thou conceiued this wickednesse in thy heart to lie not to men but vnto God Vowes were prescribed or appointed by the Law of God as testimonies of faith â—ron in Ecâ— cap. 5. and bonds of that reuerence and obedience which we owe vnto him therefore to vow and not to pay performe the solemne promise and couenant that we haue made is impudently to mocke God and consequently to pull great punishment vpon our owne heads This the Wise man
burthen vpon their consciences pressing them downe that they are found vow-breakers and haue broken their faith and promise made to God Let vs all remember that wee haue vowed to God our selues Deut. 23 21. and take heed we performe that which we haue vowed lest it bee imputed vnto vs for sinne Lastly it followeth from hence that such Vse 4 speciall and peculiar vowes as we haue made vpon particular occasions as euery one hath had cause in time of warre sicknesse necessity trouble and danger we must be carefull to keep and to pay our due and debt vnto God If wee feele our selues slacke and slothfull to good duties we may stirre vp our selues and binde ourselues by some earnest and faithfull promise to God If we be inclined to any vice we are to doe the like If a man haue fallen into whoredome and fornication hee may 2 Cor. 7.11 to bridle and halter his lusts vow neuer to delight in the harlots company If we haue fallen into drunkennesse wee may vow fasting and abstinence yea the abstaining from all hateful houses of drunkennesse being allurements prouocations to the same The oppressor may vow restitution and mercy to the poore Luke 19.8 Dan. 4.24 to stir vp his affection the better to performe it Now in al these we must beware and take heed that we be not rash in the words of our mouth nor hasty to vtter a promise before the most high What a reproach and blemish is it in such as will readily promise much to men and yet performe at leisure little or nothing Doe not all despise such persons But the fault and offence is more grieuous when there is a set and solemne promise made to God and not performed So then we that require true honest and iust dealing toward our selues and promises to be kept to our selues by a day haue wee done the like to God our Lord Let vs enter into our selues and examine our hearts a litle Wee are ready in sicknesse in want in great affliction and aduersity to vow and solemnely to promise if God deliuer vs to glorifie him to be thankeful and obedient vnto him to enter into repentance and amendment of life When a man hath loosely and lewdly spent his time in drunkennes riotousnes idlenes wantonnes enuy hatred contempt of God and his word if God strike him with greeuous sicknes that he feareth death as the messenger sent of God to seize vpon him then doth he tremble then doth he desire that God wold haue mercy vpon him and then doth he make vowes If God restore me to health againe and giue me life I will neuer bee the man I haue beene I haue beene giuen to drunkennesse I will neuer haunt the Ale-house I haue led a naughty life I haue dishonoured God and despised his word I will hereafter obey his voyce and attend to his word I haue hated the children of God I wil hereafter shew my loue to them renouncing my sinnes and liuing to Gods glory Oh what goodly promises are these and how well were it if men did so indeed and how were it to be wished that as they haue opened their mouth vnto the Lord so they would doe according as they haue promised But when God hath heard their prayers and restored them to health marke and yee shall finde that for the most part so soone as they are recouered and are able to craule out of the dores they returne againe to their former wayes 2 Pet. 2.22 as the dog to his vomite and the Sow that was washed to her wallowing in the myre What shall we say of these men Nay what may we not say of them Are they not couenant breakers and greeuous offenders against God They are like vnto Pharaoh King of Egypt when the hand of God was heauy vpon him and his people Exo. 9.27.35 then he humbled himselfe hee confessed the righteousnesse of God the wiâ—kednesse of his people and the heinousnesse of his sinnes Then Moses and Aaron must bee sent for in all haste to pray for him whom hee before despised in his heart and scorned in his talke yet so soone as the plague was ceassed and the hand of God remooued hee hardened his heart and would not let the children of Israel goe But hee dallyed so long with the iudgements of God Exod. 15.19 that he deceiued himselfe and in the end was drowned in the red Sea as the Flye that playeth with the candle vntill she be burned and consumed in the flame So when men haue beene terrified with the hand of God haue confessed with teares their vngodly behauiour and haue promised and vowed to God if he would restore them newnesse of life and repentance from dead workes and yet being restored and recouered being as vile in sinne as loose in life as beastly in behauiour as they were beforr God hath in iustice striken them againe for their vnthankfulnesse so as they haue dyed in fury and frenzy without any appearance of grace or assurance of mercy or remorse of conscience or acknowledgement of sinne or crauing of pardon or hope of forgiuenesse or signe of sorow or ioy of heart or consolation of spirit or purpose of amendment Matt. 27.3.4 but are wholly possessed with a shame of sinne and guilt of conscience and feare of iudgement and the flashings of hell fire Doth not this shew that Gods wrath is heauy against such vnfaithfull persons as breake their oath and falsifie their promise made vnto the Eternall who alwayes keepeth couenant with vs and will not alter the word that is gone out of his mouth Psal 50. â— O consider this ye that forget God lest he teare you in pieces and there be none that can deliuer you Contrariwise to conclude let vs follow the example of Dauid Psal 66.13 14. I will goe into thine house with burnt offerings and will pay thee may vowes which my lippes haue promised and my mouth hath spoken in mine affliction Verse 3. And the Lord heard the voyce of Israel Here is the fruit and effect of their prayer and humiliation shewing also the lawfulnesse and approbation of their vow God accepteth and respecteth them in their distresses From hence we doe learne that God heareth and granteth the prayers of his children Doctriâ— God heaâ— and granâ— the Prayâ— of his châ—dren For howsoeuer sometimes hee deferreth to heare and hearken to their prayers to exercise their faith to kindle their zeale in prayer to teach them whence good things proceed to sharpen their hunger to make them highly to esteeme the graces long begged and to proue them by delay yet in the end God heareth and helpeth he granteth and giueth the things which they aske according vnto his will This the Prophet declareth Esay 65.24 Before they call I will answer and while they speake I will heare And Psal 120.1 I called vpon the Lord in my trouble and he heard me And againe Psal 145.18 19.
77.20 Hee led his people like sheepe by the hand of Moses and Aaron So long therefore as we haue a voyce so long as we haue an heart to lift vp to God and can poure out the meditations therof before him we haur comfort and assurance to be helped When the poore infant is fallen into danger of fire or water or other misery if he can cry that the father may heare his voyce there is hope of safety and deliuerance So if wee can call vpon God the Father in Iesus Christ in our distresses our heauenly Father will not leaue vs nor forsake vs in our dangers Secondly albeit the faithfull fall into many Reason 2 afflictions and their enemies make long surrowes vpon their backs yet God will not alway suffer them to bee oppressed lest they should sinke deepe and shrinke downe vnder the burthen so turne from their obedience and forsake the faith which they haue professed according to the saying of the Prophet The rod of the wicked shall not rest on the lot of the righteous â—al 125.3 lest the righteous put forth their hand vnto wickednesse He knoweth whereof we are made he spareth vs in our infirmities hee will not suffer vs to be tempted aboue our strength he seeth our weakenesse and how vnable wee are to resist and therefore he will not giue vs ouer to perish in our afflictions inasmuch as our light afflictions which are but for a moment Cor 4.17 cause vnto vs a farre more excellent and an eternall weight of glory so that albeit the righteous fall seuen times yet he riseth againe as the wise man teacheth â—ou 24.16 Vse 1 To apply this vnto our selues wee learne first that the deuises and practises of enemies albeit they be neuer so secret or malicious are vaine and frustrate The people of God shall be preserued howsoeuer they bee euer plotting and banding themselues together as wee see in the dayes of the Apostle â—ct 4.27 Herod Pontius Pilate the Priests and people the Iewes and Gentiles conspired together yet wee shall alwayes haue assurance of safety and all shall worke for the best to them that feare God whose loue no powers no principalities no Potentates shall be able to remooue as the Prophet teacheth Reioice not against me O mine enemy â—c 7.8.10 though I fall I shall rise when I shall sit in darknesse the Lord will be a light vnto me then she that is mine enemie shall locke vpon it and shame shall couer her which said vnto mee Where is the Lord thy God mine eyes shall behold her now shall she be troden downe as the myre of the streets This serueth notably to daunt and dismay the wicked and vngodly who insult ouer the righteous and seeme wise in their owne eyes considering that The faithfull escapeth out of trouble â—rou 11.8 â—sa 8.9 10 and the wicked shall come in his stead This truth the Prophet Esay confesseth and confirmeth Chap. 8. Gather together on heapes O ye people and ye shall be broken in pieces take counsell together but it shall be brought to nought pronounce a decree yet it shall not stand for God is with vs. So then if the faithfull be not euer forsaken nor stand continually vnder the strokes of their enemies but God will put to his hand and his helpe to deliuer them we see that all their deuises and all their consultations against them and insultations ouer them shal be brought to nothing Vse 2 Againe it behooueth vs in all the time of our distresse to rely vpon him whatsoeuer tentations come though we should walke by the gates of the graue and passe by the gulfe of death Many indeed are our infirmities feares cares sorrowes and troubles yet in them all we must say with the Prophet â—al 42.5.11 â— 43.5 Why art thou cast downe O my soule and why art thou disquieted within me Waite on God for I will yet giue him thanks he is my present helpe and my God Let vs not therefore despaire in the day of trouble When the snares of death compasse vs and the griefes of the graue take hold vpon vs â—al 116.3 4. when we find trouble and sorrow to pursue vs and ouertake vs let vs call vpon the Name of the Lord to deliuer our soule who is mercifull and full of compassion Pro. 18.10 The Name of the Lord is a strong tower the righteous runneth vnto it and is exalted This is the surest and safest refuge of the godly against all troubles Lastly let all such learne as lie not vnder Vse 3 the crosse to commend the common cause of their brethren to God as if themselues were in affliction For wherefore doth God promise to free his from the oppression of the enemy and to restore them to the ioy of their saluation but to moue vs to this duty of praying for them pittying their distressed estate and seeking by all lawfull meanes the comfort and continuance of the Church This the Apostle setteth downe 2 Cor. 1.3 4. Where wee see he vrgeth the Church at Corinth to thinke of this point to be mindfull of the miseries of others and to comfort them that are in discomfort as God hath comforted vs. This is taught by Moses Thou shalt not doe iniury to a stranger Exod. 22.21 neither oppresse him for ye were strangers in the land of Egypt And heereunto the Apostle accordeth Heb. 13.3 Remember them that are in bonds as though ye were bound with them and them that are in affliction as if ye were also afflicted in the body Where he would haue vs so much to bee touched as if their misery were our owne This duty it is needfull to thinke vpon Wee know not what troubles may fall vpon our heads When wee take our selues to bee freest and farthest from all dangers then we may bee neerest vnto them and suddenly fal into them as a bird into the snare of the fowler Wherefore let vs remember them to God that suffer afflictions that so we may be deliuered if wee fall into any troubles But if we harden our hearts in the miseries of others and haue no feeling of their sorrowes others shall bee as vnmindfull of vs and vnmercifull vnto vs as we haue beene to them Matt. 7.2 For with what iudgement we iudge we shall be iudged and with what measure we meat it shall be measured to vs againe Nothing is more greeuous vnto a man then to be scorned in his misery and to be insulted vppon in the day of his calamity The affliction it selfe is bitter and yrkesome to the flesh but the derisions mockings of the enemy serue to double the crosse and to adde to the measure and manner of our misery If then we shall see with our eyes and heare with our eares the lamentable condition of the Church and laugh when the people of God weepe and lament the iustice of God shall ouertake vs and make vs a
peace dwelled in our houses possessed our inheritances enioyed our lands and goods thus long but for the faithfull seruants of God who mind the peace of Sion Doubtlesse he would not spare the world one minute and moment of time but for the godly Hee would haue spared the cities of Sodome and Gomorrha 〈◊〉 18.32 if ten righteous persons had bin found in them For the faiths sake of Rahah who hid the spies and sent them out another way 〈◊〉 26. hee spared her kindred and her fathers house For the faith of Lot whose righteous soule was vexed day by day in seeing and hearing the vnclean conuersation of those sinfull men he would haue saued his sonnes in law 〈◊〉 12 that should haue married his daughters For Pauls sake a chosen vessel to beare the Name of God to the Gentiles he gaue freely those that sailed with him and saued their liues 〈◊〉 â—4 Thus wee see that for the godly he beareth with the vngodly but when they are safe and sealed in the forehead then iudgement shall come vpon the wicked Contrariwise a nation a cittie a towne an house and family is cursed for the society and company of the wicked The Israelites could not prosper at the siege of Ai so long as Achan was among them The Sea could not be calme the ship could not be safe the Marriners could not be at rest so long as vnrepentant and vnreformed Ionah was a burden vnto it for he said vnto them Take me and cast me into the Sea so shall the waues worke no more so troublesomely for I know that for my sake this great tempest is vpon you Wherefore it is a sweet and comfortable thing to bee in the number of the faithfull wee haue benefite by the prayers of the Church which pierce the eares of God and bring downe his blessings in great aboundance Verse 8. And the Lord said vnto Moses Make thee a fiery serpent We heard before how the people repented of their sinnes and how Moses prayed for pardon Now see how God remooueth his hand Psal 103.9 He will not alwaies chide nor keepe his anger for euer hee doth not deale with vs after our sinnes nor rewardeth vs according to our iniquities Indeed he sheweth oftentimes his seuere iudgments but so soone as the sinner is humbled hee receiueth him to mercy the sinne is pardoned and the punishment is remooued Doctrine God is merciful to greeuous sinners when they are penitent The doctrine from hence is this that God is mercifull to all penitent sinners Repentance once going before mercy followeth after albeit we sinne greeuously against him This the Prophet teacheth in the Name of God Esay 1.18 Ezek. 18.21 22 23. and 33.11 Dauid sinned exceedingly in numbring the people for which God sent a pestilence three dayes in Israel that many thousands dyed yet when his heart smote him that he said I haue sinned exceedingly 2 Sa. 24 17.18 1 Chr. 21.15 17. I haue done wickedly but these sheep what haue they done Let thine hand I pray thee bee against mee and against my fathers house and not on thy people for their destruction the Lord repented him of the euill and said to the Angel that destroyed It is enough let thine hand ceasse Let vs consider the reasons of Gods merciful Reason 1 dealing which are first the comfort and releefe of his people that none should to the end of the world despaire of obtaining of mercy For the mercy of God in Christ is aboue all his workes which he extendeth to thousands it is infinite without measure Hee pardoneth such offenders to make them examples to others of Gods great mercy hee receiueth them to fauour and remitteth their offences not onely to manifest his mercy to the offender himselfe but to teach others to resort and repaire vnto him for pardon and forgiuenesse When the Prophet testifieth that by acknowledging his sinne vnto God and confessing his wickednesse against himself he obtained the remission of his sinne and punishment of sinne he addeth immediately Therefore shall euery one that is godly Psal 32.5 6. make his prayer vnto thee in a time when thou mayest bee found This is the reason that the Apostle toucheth 1 Tim. 1. teaching that he was receiued to mercy for this cause That Iesus Christ shold first shew on him all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life So then from these and such like examples of great sinners that haue obtained much mercy we likewise should be assured of the goodnesse of God for our saluation whensoeuer wee can bee brought to beleeue the Gospel repent from dead works Secondly the consideration of the nature Reason 2 of God ministreth a strong and inuincible reason to gaine our affections to yeeld to this truth For his mercy is aboundant and his goodnesse is infinite It surmounteth the reach and vnderstanding of all mortall men It passeth the highnesse of the heauens the depth of the earth the breadth of the Sea the power of the diuel the strength of the Law the measure of the whole world and nothing can be compared with the perfections of the Almighty Iob 11.7 8 9. Paul who before his conuersion to the faith which he sought to destroy was a blasphemer a Persecuter an oppresser maketh this the cause why he was receiued to mercy The grace of our Lord was exceeding aboundant with faith and loue 1 Tim. 1.14 which is in Christ Iesus that is giuing vnto me faith that chased away infidelity and loue that ouercame cruelty So the Lord maketh this the chiefe and principall cause why he spared that rebellious and idolatrous people The Lord the Lord strong mercifull and gracious slow to anger aboundant in goodnesse and truth forgiuing iniquity transgression and sinne Vse 1 The vses follow of this doctrine First we learne that there is no sinne that doth exceed the mercy of God None can say without iniury against his owne soule without reproach against God and giuing the lie to the glorious Maiestie of God My sinne is greater then can be forgiuen True it is there is an vnpardonable sinne Mat 12.31 that shall neuer bee forgiuen either in this world or in the world to come the blasphemy against the Spirit but that is because they cannot relent or repent that commit it they are so farre gone that they can neuer returne backe againe not because God is not able to forgiue it or that it doth exceed the mercies of God Seeing then vile sinners finde such infinite and vnspeakeable mercie let vs neuer despaire or doubt of his mercy fauor though we be suddenly ouertaken through infirmitie and fall into diuers and greeuous sinnes He hath mercy in store for such as haue beene exceeding sinners against him If they can repent of their sinnes his mercies are as great as himselfe Consider the examples of Peter that denyed
the vncircumcised Philistim that reuiled and railed vpon the host of the liuing God 1 Sam. 17 46 47 and 14 6. This day shall the Lord close thee in mine hands and I shall smite thee that all the world may know that Israel hath a God and that all this assembly may know that the Lord saueth not with sword nor with speare for the battell is the Lords and hee will giue you into our hands It is not hard with him to saue with many or with few he maketh the weake strong hee causeth one to chase a thousand and two to put ten thousand to flight when the mighty God selleth them and shutteth them vp An example we haue 2 Chron. 24 24. when Ioash King of Iudah sinned against God shedding innocent blood and forgetting the kindnesse shewed to him the Aramites came vp against him Ierusalem was besiedged the Princes were destroyed their goods were spoiled and though the army of Aram came with a small company of men yet the Lord deliuered a very great army into their hand because they had forsaken the Lord God of their fathers Giue God the glory of his owne works and let vs not sacrifice to our owne Nets This is the cause why God oftentimes doth not blesse and prosper our warres wee glory greatly in our multitudes of men whereby God is robbed of his glory and constrained to shew vs our owne folly and to chasten vs for our presumption Vse 2 Secondly it behoueth vs to consult with him before we enter into it â—mb 27 21. to pray for a blessing and to depend vpon him touching the successe If nothing ought to be enterprised rashly or taken in hand vnaduisedly then should warres be seriously thought vpon and warily begun and wisely vndertaken The wise man teacheth Prou. 20 18 24 6 that by counsell the thoughts of the heart must be established and by counsell warres are to be enterprised Thus when God promised victory to Ahab by one of his Prophets ouer a great multitude of the Syrians that he might learne to know him to be the Lord Ahab asked of the Lord who should order the battell 1 Kings 20 14 22 5. So we must do nothing before we aske counsell of God to know his will pleasure as Iehoshaphat taught Ahab crauing his helpe against Ramoth Gilead Aske counsell I pray thee of the Lord to day whether he will make our way prosperous When the children of Dan sent expert men to view the Land and search it out Iudg. 18 5 6 they asked counsell of God to guide their feete in the way of peace It is dangerous to be cold and carelesse in coâ—sulting with him coming to his ordinance for it Good King Ioshua the Pillar of the hand and nursing father of the Church was killed by Pharaoh Necho 2 Chron. 35 22 because he consulted not with the mouth of the Lord but went out to try his owne strength Let vs not in the day of battell think the season lost or the time il spent that is imployed this way now is the acceptable time and it is no wisedome to delay or deferre it This was the wickednesse of Sauls heart when the noyse of the Philistims army came to his eare the Priest had brought the Arke to aske aduice of God he saide Withdraw thine hand 1 Sam. 14 18 19 that is the time serueth not to stand stay counselling and consulting with God haue away these things and let vs draw neere to the enemy an euident testimony that God had forsaken him and taken his Spirit from him that he might runne from one euill into another and so worke out his owne confusion Contrariwise we see that while Ioshua encouÌ„tred with Amalek a malicious and bloody enemy Moses continued in prayer and he preuailed more to the discomfiture and destruction of the Amalekites by the force of prayer then Ioshua by the dint of the sword Lastly let vs not feare the enemies of the Vse 3 Church but be strong and valiant and commit the cause vnto God Thus did Ioab when he entred the battell for the defence of Gods people and true religion 2 Sam. 10 12. Beâ— strong and let vs be valiant for our people and for the Cities of our God let the Lord do that which is good in his eyes Thus Dauid comforteth himselfe when he fled from his sonne Abso on anâ— was driuen out of his kingdome by treason treachery Psal 3 6 7 8. I will not be afraid of ten thousand of the people that should beset mee round about O Lord arise helpe me my God for thou hast smitten all mine enemies vpon the cheek bone thou hast broken the teeth of the wicked saluation belongeth vnto the Lord and thy blessing is vpon thy people Be not therefore dismayed discouraged when the enemies breathe out their threatnings against the Church band themselues together against Christ his religion and make their vnholy leagues for the vtter extirpation thereof the Lord that sitteth in heauen knoweth how to vexe them in his sure displeasure and to breake them in peeces like a Potters vessell and therefore blessed are all they that trust in him Verse 16. Assemble the people and I will giue them water So soone as they were remoued from the Riuer Arnon they came into a dry place where they wanted water but haue it immediately supplied of God Somewhat we see they had profited by the former iudgements which brake in as a fire among them consumed many For heere being in need and necessity they do not murmure against God as they had done before nor rage against Moâ—es as in former times but they wait the Lords leysure vntil he releeue them render thanks vnto him for his mercy receiued This benefit then is heere amplified by the cause I will giue them water From hence this Doctrine ariseth Doctrine The Lord supplieth the wants of his Seruants that the Lord supplieth the wants of his and helpeth them alwaies in time of neede When we are hungry he feedeth vs when we are thirsty he giueth vs drinke when we are naked he cloatheth vs when we are destitute he succoureth vs when we are in want hee supplieth vs when we are in any necessity he helpeth vs yea hee worketh myracles and changeth the course of Nature rather then forsaketh vs. He sent Manna to Israel when they wanted bread he strooke the stony Rock when they wanted drinke he sent his Angell to Eliah with food to strengthen him He neuer forgetteth those that are his he maketh the raine to fall and the sunne to shine vpon the very wicked and vngodly This the Prophet Dauid handleth Psalm 147 9 145 15 16. The eyes of all waite vpon thee and thou giuest them their meate in due season thou openest thine hand and fillest all things liuing of thy good pleasure He giueth to Beasts their food and to the yong Rauens that cry This the Lord
withall For he endured as he that saw him which is inuisible Some were racked Heb 1â— tempted tormented burned stoned would not be deliuered A wicked man is a very dastard and coward He feareth euery creature which is a great iudgment vpon him that will not feare God The darknesse of the night the solitarinesse of the place the falling of a leafe the crawling of a worme the flashing of the lightning the cracking of the thunder the guilt of conscience doth terrifie them But the godly are endued with true fortitude magnanimity of minde springing from the grace of faith and are bold as a Lyon Prou. 28 1 they are resolued of Gods presence with them and of his prouidence ouer them being ready to say with Dauid The Lord is my light and my saluation of whom shall I bee afraid The Lord is the strength of my life whom then shall I feare Though an hoast pitched against mee mine heart should not be afraid Psal 27 1 2 3. This made the Apostle when he heard that bands and afflictions abode for him in euery Citty to say What do you weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Acts 21 13. The faithfull indeed walke thorough maâ—y tentations on the right hand and on the left and enter into many combates yet they shâ—nne not the brunt of the battell nor feare to loke the enemy in the face nor shrink backe from the push of the Pâ—ke because they haue put on the whole armour of God and haue their hearts setled and their heads coâ—ered in the day of triall Therefore the Apostle exhoâ—teth that we should be strong in the Lord and put on the whole armour of God that we may be able to stand against the assaults of the diuell to resist in the euill day Eph. 6 11 12 13. It is not enough for vs to prouide armour and to haue it lying by vs as we see men in â—heir houses haue Pikes and Halberts Corslets and Muskets hanging by the wals waxing rusty through want of vse but we must put them on and buckle them about vs wee must alwayes haue our loynes girt â—â—e 1â— 35 our lights burning hauing on the brest-plate of righteousnesse taking the shield of faith and drawing out the sword of the Spirit which is the word of God Neither is it sufficient to defend vs to put on armour but we must put on the whole armour of God We must be armed from top to toe and leaue no part vnarmed and vnguarded lest the enemy espye his aduantage and worke our destruction We must be armed within and without before vs and behind vs in soule and in body in tongue and eare in head and heart For if Satan who as a roaring Lyon seeketh whom he may deuoure finde vs in any part or member naked vndefended we lye open to him to surprize vs at his pleasure and to bring vpon vâ— swift damnation Dauid was armed with the armour of God being a man after Gods owne heart buâ— because wheÌ„ he saw the beauty of Bathsheba 〈◊〉 11 1 he made not a couenant with his eyes not to lust Satan ensnared him to commit folly At another time leauing his eares vnarmed and setting them open to the false information and accusation of Zâ—â—ba 〈◊〉 1â— 3 he was drawne away to peruert iustice and to betray the cause of the innocent and to condemne the iust without hearing So four eare be at any time vnarmed it is ready to heare and receiue and beleeues slanders false tales against our brethren If the Helmet of saluation do not couer our head if the toong be not fenced the diuell will set thâ— on work to deuise euil slanders and to publish them to the disgrace and discredite one of another Ionah was a man of God and a Preacher of repentance to the Niniuites yet because he left his tongue vnarmed and did not set a watch before his mouth he brake out into an open and insolent contempt of God saying I doe well to be angry vnto the death chap. 4.9 Seeing therefore we are compassed about with such an army of enemies that watch all occasions and seeke all opportunities against vs they are greatly deceiued that make the life of a christian to be an easie and ydle profession take the Gospel to bee a profession of liberty as the enemies of the grace of God obiect against vs for it may cost vs dearly euen the resisting vnto blood and the forsaking of all earthly commodities that the woâ—ld holdeth in greatest price Let vs therefore as wise builders Luke 14 28 sit downe and cast our accounts before hand what our worke may cost vs. For such onely as continue to the end shall be saued Secondly let vs goe boldly forward in the Vse 2 duties of our calling The Church of God is not alwayes in one state Sometimes it liueth in quiet and peaceable times when the Gospel is publikely preached professed taught receiued with liberty of meeting together with freedome of conscience without opposition or gain saying as by the blessing of God it is among vs. Sometimes the truth of God is resisted the professours are persecuted the Gospel is suppressed and oppressed by the rage of the enemy the faithfull are slaine and put to death with all kinde of cruelty Notwithstanding let vs not feare their feare 1 Pet. 3.14 15 neyther be troubled but sanctifie the Lord in our hearts be ready alwayes to giue an answer to euery man of the hope that is in vs with al meeknesse and reuerence So then the godly should not feare the threatnings of the vngodly nor so be troubled as therby to abstain from such necessary duties as their callings do leade and direct them vnto but on the contrary make the Lord theyr feare and theyr dread and make a bold confession of the precious faith they conceiue as those that labour to maintaine a good cause with a good conscience Let vs all goe forward with courage and constancy in our callings let vs performe with diligence the duties laid vpon vs and albeit crosses do crosse vs in the way and many dangers meete vs wee must not shrinke backe but stand fast and goe forward in our profession This should be in all Magistrates that are as the Gods of the earth and the Ministers of iustice they must bee men of courage to performe the duties of theyr calling Exodus chapter 18 verse 13 they must bee endued with the spirit of power and of godly boldnesse to goe through with euery good worke with a constant resolution and not stand in feare of any man considering that the cause is the Lords which they handle They must call and compell others to walke in their duties that so the sword of the Magistrate may be ioyned with the word of the Minister This
First on the bodye which is cast into a deepe sleepe when the senses are for the time bereaued of the present vse of theÌ„ Secondly on the minde the which that it might bee brought neerer to God is withdrawne from all dealing and fellowship with the body and enlightned to vnderstand diuine things as Acts 10. Peter sâ—w the heauen opened a vessell comming downe and a voyce came vnto him The causes why it pleased GOD to reueale his will after this manner are First that they should take nothing to themselues but account all receiued from GOD. Secondly that their bodies and soules being separate froÌ„ all other dealings might haue a deeper impression of the things reuealed and thereby vnderstand them and keepe them the better Thus much touching the trance of Balaam the beginning of the prophesie Now we come to the substance of the prophesie it selfe the summe whereof is first propounded then amplified and lastly concluded The proposition which is prooued is described by a question and by way of admiration expressing the happines of the Church How goodly are thy tents O Iacob and thy Tabernacles O Israel As if he should say O how blessed and happy a people art thou which now liuest vnder these Tents and dwellest in these habitations And note here that he doth not giue a touch to theyr happinesse and then passe away sodainly from it but he doubleth and repeateth it as if he meant to dwell long vpon it There is no part or parcell of Gods word in vaine If wee see not the vse of some things it is our weaknes we must confesse it not condemne the Scriptures The Spirit of God forbiddeth vaine babling Mat. 6 7 and reproueth idle repetitions and therefore neuer vseth the same himselfe Three causes 〈◊〉 vsing repeâ—â—â—ons The Reasons and occasions of repetitions are these three First for greater assurance for God speaking twice doth as it were produce a double witnes and signifieth that it did not slip from him vnawares but is that which he meaneth to stand vnto and to ratifie so that albeit heauen and earth passe away yet one iot or tittle of his word shall not passe away Secondly to testify the speedy accomplishment of that which hee hath spoken that it shall not be prolonged and delayed but bee swiftly performed shortly be executed And these two causes are both touched by Ioseph in expounding the two dreames of Pharaoh when he sayth The dreame was doubled vnto Pharaoh the second time because the thing is established by God and God hasteth to performe it Genes 41 32. The third reason of vsing repetitions is to quicken those that are dull and stir vp those that are heauy hearted that they should shake off all deadnes drowsinesse of spirit Once speaking passeth sodainly away wee cannot heare it or if we heare it wee cannot remember it or if we remember it we are backward in practising of it We haue need to be often put in minde of the same thing 〈◊〉 3 1. and for vs it is a safe thing 〈◊〉 â—8 23. This is the cause that the Prophets of God so often vse repetitions So did Balaam before in the former Chapter Numb 23 21. God seeth no iniquity in Iacob he seeth no transgression in Israel These three causes haue place in this repetition vsed in this place For theyr happines is certainly confirmed speedily to be accomplished and the enemies of the people of God are rouzed vp diligently to consider thereof and thinke with themselues surely this is of great importance seeing God offers it vnto me againe and againe This blessed estate and condition of the Church is set down first comparatiuely then simply whereby the former similitudes are expounded and interpreted The metaphors and similitudes are many in number but tending to one and the same purpose vnder the borrowed speeches of the tents of the sheepheards of stretching out of the vallies watering of the gardens planting of the Cedars he vnderstandeth the safety largenes encrease pleasantnesse multitude and strength of the Church that shall surmount the glory of the Gentiles and treade downe the kingdome of Agag that is of the Amalekites which at that time flourished in the world and promised vnto it selfe a perpetuity vpon the earth which prophesie was performed in the dayes of Saul and Samuel of Dauid Salomon 1 Sam. 15 3. This appeareth plainly in the second branch where the comparisons are explained in which hee sheweth the author of theyr happynes to bee God the giuer of euery good giuing and of euery perfect gift who albeit they were a small people and greatly oppressed yet hee brought them myraculously out of the Land of Egypt he shall bee theyr protection defence against theyr enemies giuing them the strength of the Vnicorne Numb 23 22. assisting them in all theyr dangers and subduing all theyr aduersaries vnder them This is the substance of the prophesie the conclusion remayneth consisting of two parts or members the first respecting the Israelites the second respecting others but vttered for the Israelites sake Touching the Israelites he inferreth vpon the premisses theyr peace safety and security tranquility and quyet dwelling without feare expressed by comparison of a Lyon who eateth his prey without fearfulnes of the passengers so the Iews ouercomming all theyr enemies shall haue rest gouerne theyr Church and Common-wealth in peace which came to passe so long as they did cleaue to God with full purpose of heart and worshippe him according to the precise rule of his word for then no enemies albeit neuer so many or so mighty were able to preuayle against them Thus did the Patriark Iacob expresse the preheminence of Iudah Gen. 49 9. As a Lyons whelpe shalt thou come vp from the spoyle my sonne he shall lye downe and couch as a Lyon and as a Lyonnesse who shall stir him vp The second member belonging vnto others is this that they which blesse thee shall bee blessed and such as curse thee shall be cursed A notable commendation of the Church encouragement to perswade others to be of the church As if hee should say So many as shal ioyne themselues of other people to thee and embrace the same holy Religion with thee for it shall in the fulnesse of time come to passe that God shall allure Iapheth to dwell in the tents of Shem. Gen. 9 27 shall be partakers of the same blessings with thee which GOD shall poure out vpon thee but all such as separate themselues from thee and shew themselues not brethren but strangers not friends but enemies not neighbours but aliens from thee shall lye vnder the fearfull curse and reuenge of God This is it which the Lord pronounced and promised long before to Abraham Gen. 12 2 3. This power did Balak before falsely ascribe to Balaam This is the drift of this diuision and the order that the Spirit of God obserueth therein Touching the instructions that
and betweene kingdome and kingdome no maruaile if waging of warre effusion of blood be deriued from him as frō the principall and chiefe cause Secondly sinne is so vgly a monster that it Reason 2 hath separated vs from God and disordered al the affections of men and made them enuious cruell bloody couetous ambitious and treacherous one against another as great loue as among Wolues as great mercy as among Lyons This the Apostle setteth downe Titus 3 3. And to the very selfe same purpose the Apostle Iames speaketh in the fourth chapter verse 1. From whence are warres and contentions among you Are they not hence euen of your pleasures that fight in your members By the law of creation we were created to abide in a fellowship with God and in an vnion one with another But when sin brake in we fell from God and one from another into all misery Thirdly the wise God disposeth all things Reason 3 by his prouidence and turneth the actions of men to set foorth his glory the glory of his mercy in preseruing of the good and the glory of his iustice in ouerthrowing of the vngodly True it is among all the works of men nothing seemeth so vnbrideled and vnlimited as warre yet it is ordered and determined of God so that not a Sparrow falleth vnto the ground without the will of our heauenly Father This is noted in the holy history touching the rough answer of Rehoboam whereby the tenne Tribes reuolted from the house of Dauid and bloody warres continued between them where it is saide It was the ordinance of God that the Lord might performe his saying which he had spoken by the Prophets 2 Chron. 10 15. and 11 1. So the people are prouoked both to praise the Lord for the auenging of the cause of his seruants by destroying theyr enemies and preseruing them aliue Iudg. 5 2 21. and to acknowledge his iustice in ouerthrowing and consuming all theyr aduersaries Iosh 1 5. Numb 31 1 2. insomuch that there was no man able to withstand them The vses are now to be made of this Doctrine Vse 1 First seeing warres carry an ancient stampe vpon them that in all times man hath risen against man nation against nation and kingdome against kingdome and as mighty hunters haue chased and pursued one another to death let vs not maruaile when we heare of warres and of rumors of warres nor bee dismayed when wee perceiue people in fury carried like wilde beasts one against another these things should not seeme strange vnto vs neyther need we to admire them as the wonders of the world Rather it behoueth vs to enter into this meditation to consider that iniquity doth abound Mat. 24 7 ◠that the charity of many waxeth cold For the more these stirres tumults and insurrections do encrease gather strength the more doth charity decay the fruites of loue languish and pine away among vs and the more ought we to be prepared for the approching of the second comming of Christ to iudgement Then will he make an end of al diuision and contention that are now sorife and common in the world Secondly seeing the mischiefe of war hath Vse 2 bene from olde not lately bred as a new birth but the childe of former times say not the old times are better then these grow not wanton weary of things present to loathe the blessings we do enioy as the manner of many men is We complaine that wee are fallen into euill times we praise the dayes that are past consider not we murmure against God who hath made all things good gouerneth all things well Such is the impatiency of men at the feeling of present calamities that they are ready to breake out into a mutiny and murmuring against him vpon whom they lay the cause of heauy and hard times The present state of things is greeuous because present troubles are neerely felt and former discommodities are forgotten long ago This we see notably expressed vnto vs in the example of the Israelites whose present condition was loathed and that past was desired they cryed out the former times are better would God we were againe in the Land of Egypt where we sate by the flesh-pots whē we eate bread our bellies full Exod. 16 3. Numb 26 3 and 11 5 21 5 we remember the fish that we did eate for nought the Cucumbers the Pepons the Leekes the Onyons and the Garlike But they had forgotten the fiery furnace and making of Bricke they had forgotten the drowning of their Infants and the hard taske-masters that were set ouer thē they remembred not theyr seruice sore labour with all manner of burdens and bondage and cruelty insomuch that they vttered many sighes and grones grew weary of their liues And thus it is with many of vs though former times were more lamentable yet the present are more loathed How many are there that commend the dayes already past and magnifie the times of the forefathers then all things were cheape then all things were plentifull now all these are deare and hard to come by These are like those Idolaters that Ieremy complaineth of in his prophesie that saide Wee will burne Incense to the host of heauen as we haue done we and our fathers for then had we plenty of victuales were well felt none euill but since we left off to burne Incense to the heauenly bodies and to poure out drinke-offerings vnto them we haue had scarcenes of all things and haue bene consumed by the sword and by the famine Ieremy 44 vers 17 18. Thus do many of the men of our times they esteeme religion by the backe and belly and measure the truth of GOD by the line of their owne making to wit by feeding and filling of the body But we must consider that plenty and dearth warre and peace sicknesse and health are sent of God and acknowledge them to be his works who is constrained for the abuse of his blessings and the contempt of his word to take them from vs and to scourge vs with his roddes to bring vs to repentance This is that vse which Salomon teacheth in his Ecclesiastes chapter 7 11 12. Be not thou of an hasty spirit to be angry for anger resteth in the bosome of fooles Say not thou why is it that the former daies were better then these For thou shouldst not enquire wisely of this thing What sinnes breake out in these last dayes that were not in the former Were not hatred malice enuy murther debate whoredome adultery idolatry sedition couetousnesse pride treason and such diuellish practises and inuentions in all ages from the beginning When Adam had but two sonnes borne vnto him Gen 4 8. 1 Iohn 3 12. was not one of them a murtherer Did not Caine hate his brother and slay him And did not his posterity fill vp the measure of theyr sinnes and make the earth to stinke with their vnsauory works of
darknesse in the nosthrils of God that he was constrained to wash them away with an vniuersall flood Wee must therefore search into the true causes of euils and not falsely accuse the times but lay the fault vpon them that liue in the times If we would grow better the times also would become much better But so long as mens manners are deformed the times cannot be reformed and amended Thus then we see 〈◊〉 Virg de 〈◊〉 lib. 2. 4. 10. that the confusion of warre hath bene of olde and therefore they no better so that it behoueth vs to bee contented with those things which presently we enioy and not to breake out blasphemously against God and ignorantly against the times Vse 3 Lastly seeing the rage of men to ioyne in battell meete in hostile manner in the field hath beene of great antiquity let vs all consider that as warres haue beene of olde so they may come againe wee know not how soone Though we seeme now to liue secure without danger of enemies or feare of warre yet the miseries of a cruell warre and the loosenesse of a secure peace may sodainely meete together It standeth vs in hand to giue GOD the praise that hath sent vs peace and made vs to dwell in safety How many of our brethren do see and haue seene many pittifull spectacles Esay 13 16. felt many wofull mischiefes this way The butchering of men the ryoting with women the ruinating of families and noble houses the vtter sacking of Cities and Kingdomes Let not vs promise to our selues any security let vs not dreame of perpetuall peace tranquility and so lull our selues asleepe with deceitfull hope There is nothing that hath bene that may not be againe There is a time to loue and a time to hate a time of warre Eccl. 3 8. and a time of peace If God send this scourge among vs the Cities full of people are made solitary being quickly wasted and made desolate Let vs be thankful to God for the daies of our peace and pray to him to giue vs grace to vse our peace aright lest he draw the glittering sword vpō vs. For if he bring the sword vpon a Land and say Sword goe through the Land and destroy both man and beast out of it Ezek. 14 17. as we our fathers and our posterity are at his commandement it is nothing for him to make hauocke among vs and to worke out a plentifull desolation Amalek was the first of the Nations but his latter end shall come to destruction Wee haue spoken already of the former part of these words touching the Amalekites inuading of Israel and making warre against them the history whereof we reade in the booke of Exodus chap. 17 verse 16. Now we are to consider the latter part wherein we may behold the recompence of their worke and how God retaileth the inuasion of his people They soght to destroy Israel themselues shall be brought to destruction They drew the sword themselues are threatned to perish with the sword That which themselues worke they are constrained to suffer at the hands of other so that with the same that they do offend they are punished From hence we learne Doctrine The wicked are punished according as they offend that God oftentimes plagueth men in those things and by those things wherein they haue sinned and offended God auengeth and punisheth in the same kinde and measure as men prouoke him We haue a notable example heereof in Adoni-bezek Iudg. 1 6 a proud insolent and bloody minded man he is serued as hee serued others he had the thumbes of his hands and of his feet cut off as he had serued the seuenty kings which he tooke in battell This it is which Samuel saide to Agag one of the Kings of these Amalekites that now we speake of 1 Sam. 15 33. As thy sword hath made women childlesse so shall thy mother be childlesse among other women and so he hewed him in peeces before the Lord. Dauid defiled his neighbours wife the hand of God did so follow him that his owne wiues were defiled by his owne sonne in the sight of all Israel 2 Sam. 12 11. We reade how Ahab shed Naboths blood to obtaine his vineyard which he refused to sel vnto him but the Prophet was sent vnto him with an heauy message saying Thus saith the Lord In the place where dogges licked the blood of Naboth shall dogs licke euen thy blood also 1 Kings 21 19 23. and also of Iezabel the worker of all this mischiefe spake the Lord saying The dogs shall eate Iezabel by the wall of Izreel He slew Naboths children his owne sonnes were slaine He took possession of the vineyard but he lost his owne kingdome The wicked man saith Dauid in the Psalmes hath made a pit and digged it for his brother and is fallen into it himselfe he prepared a sword to kill his neighbour and it entred into his owne heart Psal 7 13 15. So the Prophet speaking of Babel the ancient enemy of the Church denounceth this iust retribution of God Woe to thee that spoilest and wast not spoiled and dost wickedly and they did not wickedly against thee when thou shalt ceasse to spoile thou shalt be spoiled when thou shalt make an end of doing wickedly they shall do wickedly against thee Esay 33 1. And this truth is verified not onely by these examples but by continuall experience The extortioner and cruell dealing man is oftentimes in his posterity eaten out consumed by the extortioner Psal 109 13. The Gamester making game his delight and his pleasure his God is snared in his owne wayes so that gaming is his ruine The drunkard many times perisheth in his drunkennesse and is brought to an vntimely death sometimes by the immediate hand of God sometimes by dropsies and other diseases The vniust and wrongfull dealer hath that which hee deuoured drawne out of his bowels and is made by the hand of God to vomit it vp againe The couetous man that ioyneth house to house land to land that heapeth vp liuing and riches by fraud and oppression to his destruction is made as a spunge which when it is full and hath soaked vp what it can is crushed and wrung out to nothing The vncleane liuer and filthy fornicator hath his strength consumed his substance wasted his flesh eaten and the markes of his beastly vncleannesse set vpon him by the reuenging hand of God to his perpetuall shame infamy reproch and confusion The like we might say in all other sinnes God doth most commonly make euery mans sinne his bane his poyson his fall his woe his destruction and vtter ruine verifying that which Salomon speaketh Prou. 1 31 and 26 27. They shall eate the fruite of their owne way and be filled with their owne deuices he that digs a pit shall fall therein and he that rolleth a stone it returnes vpon him The Reasons follow First God is a iust
the Apostle Iohn noteth in the Nicolaitanes Reuel 2 14 20 who maintained the doctrine of Balaam counselling Balak to lay a stumbling blocke before the children of Israel perswading to eate of the things sacrificed to Idols and alluring vnto fornication This he reprooueth in the false Prophetesse whom for her leud qualities he calleth Iezabel who deceiued the seruants of God to make them commit fornication and to eate meates that were sacrificed vnto idols Thus it fareth with the Nations that know not God they are ignorant of the duties which are due vnto men The Turkes that haue seated their Empire in the East and made a mixture of all Religions to the end they might draw some of all sorts vnto themselues doe professe and practise most abhominable vices euen by the doctrine of their Alcoran 〈◊〉 chap. 41. ◠3. where that false Prophet Mahomet alloweth a man to haue foure wiues and to keepe fifteene Concubines he forbiddeth any to be accused of adultery vnder foure witnesses and accounteth those most holy men which accōpany with beasts The Church of Rome defiling the worship of God by detestable idolatry as grosse as the Heathen committed and in some part exceeding all the idolatry of the Heathen in that they worship a breaden god maintaine filthinesse and vncleannesse sundry waies First in the tolleration of the Stewes flat against the Commandement of God Deut. 23 17. There shall be no whore of the daughters of Israel neither shal ther be an whorekeeper among the sons of Israel This tolleration is a flat occasion to many young men and women that otherwise might abstaine from this kinde of wickednes And what monstrous impiety is this when father and sonne Brother and Brother Vncle and Nephew shall come to one and the same harlot one before or after the other Secondly they deny marriage as an vnholy thing to their holy Cleargy and thereby open a gappe to all kinde of pollutions contrary to the expresse word of God that a Byshop should be the husband of one wife and that marriage is left free and accounted honourable in all and the bed vndefiled 1 Tim. 3 2. Heb. 13 4. Thirdly not to stand further in ripping vppe these enormities in this place their Law alloweth the marriage of any persons beyond the fourth degree 〈…〉 whereby in some cases followeth incest Al these testimonies and examples being thus layde together doe teach vs that corruption of manners and lewdnesse of life doe alwayes accompany defects and defilings in the true Religion Let vs come to consider the causes to make it more plaine and euident vnto vs. First such Reason 1 is the iudgment and iustice of God punishing one sin with another giuing ouer such as make no conscience to know or acknowledge God into a reprobate sence and appointing them to be vessels of shame and dishonour This is the reason which the Apostle directly handleth Rom. 1 25 26. They turned the truth of God into a lie seruing the creature and forsaking the Creator which is blessed for euer Amen for this cause God gaue them vp vnto vile affections for euen their women did change the naturall vse into that which is against nature and likewise also the men left the naturall vse of the woman burned in their lust one toward another and man with man wrought filthinesse and receiued in themselues such recompence of their errour as was meete Where we see the Apostle charging the Gentiles with turning the glory of the incorruptible God to the similitude of the image of a corruptible man and so regarded not to serue him declareth that God gaue thē vp to their hearts lustes and deliuered them vp into a reprobate minde so that they committed vncleannesse they defiled their owne bodies betweene themselues did those things which are not conuenient So the same Apostle in another place teacheth That God shall send them strong delusions that they should beleeue lies that all they might bee damned which beleeued not the truth but had pleasure in vnrighteousnesse 2 Th. 2 11 12. This dealing is righteous in God being a punishment for sinne howsoeuer it be wicked in the committers Secondly the first Table containeth the great and chiefe Commandements and the second is like vnto it Math. 22 38. So then all prophanenes is as a bitter and poysoned root infecting farre and neere and as a Tree that ouershadoweth all good hearbs that they cannot grow vp or prosper Our Sauior Christ making the summe of the first Table to consist in louing God with all our heart with all our soule and with all our minde calleth this the first and the great Commandement as the fountaine and foundation of the other So the Apostle Iohn making the loue to God and to men necessarily to concurre and accompany one another saith If any man say I loue God and yet hate his brother he is a liar for how can he that loueth not his brother whom he hath seene loue God whom he hath not seene 1 Iohn chapter 4 verse 20. And hence it commeth to passe that where men haue not the feare of God and the knowledge of his Name they become abhominable in all their doings Thirdly the diuell ruleth worketh in such as make no care to know God but walke according to the course of this world in superstition in idolatry The Apostle sheweth this to be the cause why they had their conuersation in times past in the lusts of the flesh in the fulfilling of the will of the flesh and of the minde and were by nature the Children of wrath as well as others Because they were ruled by the Prince that ruleth in the aire the spirit that worketh in all the children of disobedience Ephes 2 2 3. Let vs now proceed to the Vses First we Vse 1 learne from hence that wee may iustly feare all iniurious vniust and vncleane dealing and looke for fraud and oppression where there is no true Religion established and professed When Abraham went down into Egypt with his wife and afterward soiourned in the land of Gerar among the Philistims where was no true knowledge of the true God hee thought thus with himselfe Surely the feare of God is not in this place they will slay me for my wiues sake and thereby was moued to deny the protection of his wife and to say shee was his Sister Gen. 12 12. 20 11. This is to be expected looked for from all such places and persons that haue in them no religion of Christ no godlines of life no feare of God we must prepare our selues to endure all hard wrongfull dealing at their hands Wee see this in the example of the Sodomites toward Lot Gen. 19 9. in the inhabitants of Gibeah toward the Leuite and his wife Iudg. 1◠22. For where the feare of God ruleth not there is no vertue no truth no mercy no honesty no sobriety no conscience They refraine not violence
vnbeleeuers but letteth them alone and spareth them as though hee had forgotten their workes or had not seene their sinnefull wayes yet they must know that their transgressions are recorded in the booke of God and shall come to account For hee suffereth those whom he loueth not to waxe ripe yea to rot away in their sinnes and in the meane season hee chastiseth those whom he hath adopted to be his children Gen. 15. The state of the faithfull is in the fight of man and in the iudgment of the world more miserable then the state of the despisers of God which rest at ease and welter in all pleasures They seeme to bee forgotten of God and vtterly forsaken of helpe so that they pine away with sorrow of heart whereas the wicked lift vp their heads and set their hornes on high they are merry and make a mocke of sinne in the despite of God and in scorne of all godlinesse Alas how would this trouble and torment vs and bring vs to our wits ends if wee had not this doctrine that iudgement entreth first into the house of God and that when God shall haue finished all his worke vpon mount Sion then will hee not spare the wicked Esay 10 12. God will indeed keepe corrections first in his owne house seeing he loueth them most and seeketh to cleanse them from their sinnes hee will visit them in the first place lest they should be condemned with the world and then a most horrible vengeance is prepared and a stormy tempest is made ready for those that haue long abused his patience and hardned their hearts not knowing that his long sufferance ought to haue led them to repentance 1. Cor 11 32. This serueth as a notable comfort on the one side to all the godly that are tryed by afflictions of long continuance We must consider that the more the Lord loueth vs the more forward he is in visiting of vs and when he seeth wee haue stepped awry and are gone out of the right way of saluation hee watcheth ouer vs to bring vs home againe to him with speed This is that which the Apostle teacheth the Church of Corinth For this cause many are weake and sicke among you and many sleepe for if we would iudge our selues wee should not be iudged but when we are iudged wee are chastened of the Lord because we should not be condemned with the world Let vs not therefore despise the chastening of the Lord neyther faint when we are rebuked of him for whom the Lord loueth hee chasteneth and hee scourgeth euery sonne whom he receiueth if therefore we be without correction c. Heb. 12 5.6 Euen as when a man beholding two children committing euill correcteth one of them and letteth the other go free the standers by will say surely that was his sonne which hee did smite and chasten but the other was not Besides we are assured that the wicked shall perish and that the vngodly shall bee punished Secondly this serueth to set forth the wofull condition of all the reprobate for when they see how GOD dealeth with his owne deare children chastening them for their sinnes and sending them great afflictions as appeareth in Dauid that the sword departed not from his house that God did visit him with sundry other iudgements in his children all the dayes of his life it ought to be a feareful threatning to the wicked to make them afraid of the reward which is laide vp in store for them in the life to come This is that which Salomon calleth to their remembrance Behold the righteous shal be recompenced c. Prou. 11 31. And to the same purpose speaketh the Apostle Peter The time is câ—me that iudgement must beginne at the house of GOD 1. Peter 4 17. If it first beginne at vs what shall the end be of them which obey not the Gospel of God And if the righteous scarsely bee saued where shall the vngodly and the sinner appeare Woe therefore to all wicked men how wretched shall their end be how horrible shal their destruction be when God commeth to giue them the hire and wages of their worke Let them therefore repent of their euill waies and call vpon God betimes before the euill daies approch and before iudgment do come vpon them Vse 3 Lastly from hence arise sundry duties to be practised as well of the children of God that lye vnder chastisement as of others that are beholders of it First seeing God will begin his chastisements vpon his owne children it teacheth them when they are punished to consider and search out the true cause therof and to call vpon him to pardon theyr sinnes True it is hee is able to preserue them in the time of trouble he is ready to regard their prayers but their sinnes are lothsome to him and doe turne away his louing countenance from them according vnto the saying of the Prophet Esay 59 1 2. Behold the Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot hear but your iniquities haue separated betweene you and your God your sins haue hid away his face from you that hee will not heare When our sinnes are heartily confessed they shall be freely pardoned and when they are pardoned God is reconciled vnto vs and when he is reconciled his iudgements shal be remoued Secondly let vs begin a new life walke in the wayes of righteousnes for as Salomon teacheth Righteousnesse deliuereth from death Prou. 10 2. Wee must turne from our wickednes and then God will turne from his iudgements Wee are ready to cry out in the time of our affliction but we are not so readie to practise true religion If wee would call in Gods iudgement we must turne to him by amendment of life Lastly when we see the Lord strike his owne children wee must behold it with an eye of compassion So soone as we see their miseries and calamities that ly heauy vppon them we must shew our selues to haue a feeling of their afflictions wee must expresse our pitty we must manifest our kindnesse and wee must declare the bowels of our loue toward them This is it which Iob requireth at the hands of his friends in the daies of his sorrow Iob 19 21. The wicked haue despised me when I rose they spake against me all my secret friends abhorred me and they whom I loued are turned against me c. Where we see he sheweth that God had chastened him that his brethren stoode farre from him that his acquaintance were strangers vnto him that his neighbors had forsaken him that his familiars had forgotten him that his seruants disdained him that his wife loathed him that the wicked despised him that his secret friends abhorred him thereupon hee cryeth out for some to pitty him in his misery and to comfort him in his extreamity This duty should be performed by vs to testifie our loue vnto the seruants of God and so
much the rather because it is so generally neglected Nay it is not onely shamefully omitted but the contrary is commonly practised For how many are there that make a mocke at the miseries of the Church as Shemei did at the troubles of Dauid who cursed him when he should haue comforted him 2. Sam. 16 7. Thus are the deare Saints of God dealt withall thus they are reuiled and railed vpon with horrible taunts thus they are slandered and reproached with bitter imputations such as the diuell deuiseth and malice setteth abroach The bowels of their pity are breathings out of cruelty Their shewing of compassion is the adding to their affliction Their visiting of them in their aduersity is a casting vppon them of the greatest miserie These are the daies of the patience of the Saints which are filled with reproaches and giue their cheekes to him that smiteth them Lamen 3 30. Let them commit their causes to God who in his good time will looke vpon them for good and reward their enemies according to their workes Verse 17. Vexe the Midianites and smite them Heere is the commandement giuen by God to Moses and by Moses to the Israelites to execute vengeance vppon the Midianites because they drew the people of God into sin allured them to whoredome enticed them to idolatry and brought vpon them a most fearfull iudgement that entred in among them destroyed many thousāds of them This commandement giuen in this place is afterwards renewed and executed according to the direction giuen vnto them For inasmuch as they troubled Israel the Lord troubled them to be put to the sword so that their cities were burned their goods were spoiled their Women captiued their Kings destroyed and all theyr males massacred This is set downe more at large in Numb 31 1 2. where the Lord spake vnto Moses saying Reuenge the children of Israel of the Midianites and afterwards shalt thou be gathered vnto thy people And Moses spake to the people saying Harnesse some of you vnto war and let them go against Midian to execute the vengeance of the Lord against Midian Seeing then that they haue such a charge commission from God to destroy them we learne from hence That warre is lawfull Doctrine The people of God may lawfully make warre The people of God may lawfully make wars both offensiue and defensiue against their enemies The truth hereof appeareth in many places of the word of God This is charged vpon the people of God Deu. 7 2. 20 10 11 12 13. Whē the Lord thy God shall bring thee into the Land whither thou goest to possesse it and shall roote out many nations before thee then thou shalt smite thē thou shalt vtterly destroy them thou shalt make no couenant with them nor haue compassion on them And afterward in the same book when thou comest neere vnto a city to fight against it thou shalt offer it peace but if it will make no peace with thee but make warre against thee then thou shalt besiedge it and the Lord thy God shall deliuer it into thine hands and thou shalt smite all the males therof with the edge of the sword So when Amalek fought with Israel in Rephidim which was the first of the nations that encountered with thē after they came out of the land of Egypt Moses saide to Ioshua Choose vs out men go fight with Amalek so hee discomfited Amalek and his people with the edge of the sword Exod. 17 9. The like we see in Ioshua the Generall of the Lords hoast at the taking and winning of Ioshua so soone as the wall fell down at the sounding of the Trumpets and the shouting of the people they tooke the City and vtterly destroyed all that was in the City both mā and woman young and old with the edge of the sword Iosh 6 21. 10 13. This the Prophet teacheth when hee praised the Lord for deliuering him from the hand of all his enemies Psal 18 34 37 38. He teacheth my hands to fight so that a bow of brasse is broken with mine armes I haue pursued mine enemies and taken them and haue not turned againe till I had consumed them c. Reason 1 And howsoeuer these testimonies may seem sufficient to perswade this truth yet we shall be better confirmed therin if we consider the strength of reason to inforce the former truth First it is a title proper to God to bee called the Lord of hoasts and al warres lawfully vndertaken are called the battels of the Lord so that as God is serued in the day of battell so he is the Captaine and Leader of the Armie Hence it is that Moses saieth The Lord is a man of warre his name is Iehouah Exod. 15 3. This is it which Saul said to Dauid when hee promised to giue him his eldest daughter to wife Onely be a valiant sonne vnto mee fight the Lords battels 1 Sam. 18 17. And it is saide that many of the enemies of Gods people fell downe wounded because the war was of God 1 Chron. 5 32. Seeing then God is the Lord of hoasts a man of war the Captain of the army the onely author and sole giuer of victory wee must needs hold that warres are lawfull and may bee lawfully vsed and taken in hand Reason 2 Secondly as wee are taught the lawfulnes of war by the titles of God so we are farther assured of it by the speciall commandements which God giueth for the carrying of armes against common enemies as also by his gracious and mercifull promises made vnto his people for good successe and prosperous proceeding in their iust cause honest quarrel To this purpose tended the law of God charging Saul to smite Amalek and to destroy all that pertayned to him and to haue no compassion vpon them but to destroy them all 1 Sam. 15. Iudges 8 1 3. Likewise the Lord charged Ioshua to take all the men of war with him and to lye in wait on the backside of Ai to take it and to slay the inhabitants thereof with the sword Neither had the people of God onely the charge of a commādement but the comfort of a promise the commandement to warrant them the promise to strengthen and incourage them When Ioshua was to go against Iericho which was shut vp closed because of the children of Israel the Lord said vnto him Behold I haue giuen into thy hand Iericho and the king thereof and the strong men of war Iosh 6 2 3. And afterward when sundry kings gathered themselues together against the Gibeonites that had subiected thēselues to the Israelites the Lord said vnto Ioshua Feare them not for I haue giuen them into thine hand none of them shall stand against thee Iosh 10 8. Thirdly as the children of God haue prayed Reason 3 for the help of God in the successe of their busines and in the workes of their hands that they haue attempted and haue beene heard so when
strange gods and to direct their hearts vnto the Lord to serue him onely that so he might deliuer them out of the hands of the Philistins 1 Sam. 7 3. And to speake the truth if we did aright consider the matter we ought to walk in greater feare and carefulnesse in the time of warre then in the dayes of peace For when there is but a step betweene death and vs when the drum foundeth when the Cannon roareth when the sword deuoureth when danger compasseth vs about on all sides when no man can promise safety to himselfe ought wee not to lift vp our eyes and our hearts so much the more vnto God Seeing therefore wee are then in the greatest most manifest and imminent perill of our liues the losse whereof sin will hasten vpon vs wee ought to remaine vnder the obedience of God and reconcile our selues vnto him before warres be enterprized This is it which the Lord teacheth by Moses Leuit 26 14 17. If ye will not obey me nor doe all these commandements I will set my face against you and ye shall fall before your enemies and they that hate you shall reigne ouer you and ye shall flee when none pursueth you This reproueth such as giue themselues the greatest liberty to sinne to vse such violence oppression when they should liue in the best order and the greatest obedience Cornelius the Captaine is commended for his religion Acts 10 1 2. So is the Centurion renowned for his faith Mat. 8 10. They that are Captaines and soldiers must not giue themselues to all riot as if they had a law to commit sin and to breake al lawes of God and man without controlment Secondly it reprooueth such as make choise of the most loose and vngodly to fight the Lords battels and think Atheists swearers blasphemers murtherers whoremongers theeues drunkards to bee fit soldiers to goe against Gods enemies These are fitter instruments to fight the diuels battels for he is the Captaine and Commander ouer this cursed crew They are all the diuels band and of the forlorne hope They are fitter to be mustered and gathered together to fight for some vsurper theÌ„ for a lawfull Prince that may make his choise and call whom hee will to fight his battels These may be vsed in necessity and extremity rather then where there is store and plenty of many others It is noted touching Abimelech that when he had slaine his brethren with the sword and vsurped the dominion he hired vaine and light fellowes which followed him to make himselfe strong and to settle selfe in the kingdome Iudg. 9.4 Thus did Ieroboam establish his seate and throne when he rebelled against his Lord he gathered to him â—aine men and wicked and by them he fortified himselfe against Rehoboam the son of Salomon 2 Chron. 13.7 No trust confidence can be reposed in such who being vnfaithfull to god can giue no comfort or assurance they will deale otherwise towardes men whereby commeth great losse to the Prince and great hurt to the Commonwealth Lastly it serueth to ouerthrow three sorts Vse 5 of men that yeeld not to the truth of this Doctrine First such as murmure and grudge at the hearing of warres complaining of the expences and charges that are necessarie for the maintenance of them whilst others lye in the fieldes and aduenture their liues they sleepe soundly and lye quietly in their beds and yet repine disdain to contribute any thing in so necessary iust a cause and are many times great hinderers and pull-backes vnto others that would shew themselues forward in the Princes seruice It were fit that such as are thus backeward to serue with their purse should be constrained to be forward to serue in their person Vnto these we may ioyne such as cry out that it was neuer well since warre was vsed and do preferre an vniust peace before a iust warre Secondly this condemneth such as are carelesse for their owne defence safety but suffer the enemies to come vpon them and make no prouision or preparation against them This is noted to haue beene the behauiour of the men of Laish and the cause of their destruction that they liued carelesly one with another and made no fortifications against their enemies Iudg. 18 7 10. For the children of Dan came vnto them being a quyet people and without mistrust and smote them with the edge of the sword and burnt the city with fire Thus it is with all that liue securely do not stand vpon their own guard Thus it is with such as neuer prouide against the enemies they are soon surprized by them Lastly it condemneth the Maniches Dane de haeres cap. 22. the Marcionites the Anabaptists the Family of loue and such as call themselues spirituall men which deny the lawfulnes of battell the vse of war the wearing of weapon the putting on of armor and the handling of the sword But do these alledge nothing for themselues Haue they no shew of reason or colour of argument to vphold their opinion It is a desperat cause that admitteth no defence It is a foule fall that cannot be couered with no fig leaues Let vs see what their obiections are how we may stop their mouths by answering of them And as all heretickes pretend Scripture imitating their first father the diuel Mat. 4 6 who tempting Christ in the wildernes alledgeth what is written so haue these men sundry goodly glozes garnished with the name authority of the word of God They alledge that Christ commandeth Mat. 5 39. 26 52. 13 29 If one giue vs a blow on the right cheek we shold turn to him the left if any would sue vs at the Law to take away our coate we should giue him our cloak also If hee compell vs to goe with him a Mile wee should goe with him twaine and thereuppon concludeth That wee should not resist euill He saith vnto Peter He that striketh with the sword shall also perish with the sword and thereupon willeth him to put vp his sword he will not haue the tares to be pulled vp but be let alone and suffered to grow vntill the haruest So the Apostle teacheth Roman 12 17 18 19. That vengeance belongeth to the Lord who will repay that wee must recompence to no man euill for euill that if it be possible as much as in vs lyeth we should haue peace with all men he asketh why we do not rather suffer wrong why wee do not rather sustaine harme then one brother draw another before the iudgement seates of Infidels If then it bee not lawfull to follow suites it is lesse lawfull to draw swords He sheweth that our weapons are not carnall but our warfare spiritual that we wrastle not against flesh blood but against principalities against powers against spirituall wickednesses that are in the high places Adde vnto these testimonies of the New Testament the ancient Prophesies of the Prophets which do
more ease but rather the lesse ease the more torment because of the multitudes and thousands of them so on the earth there are many desperate sinners yet when once iudgement commeth they cannot by any meanes ease one another who shall not bee able to helpe themselues and therfore it is one of the vainest things in the world for any man to deceiue himselfe by following the corruption of the times and by dooing as the greatest part of people doe Be it that no extraordinary iudgement come vpon vs generally or particularly yet when wee must dye the common death of all men and bee visited after the common visitation of all flesh Satan shall come charge vs for our sins what comfort can this minister vnto vs at that houre to alledge for our selues that we haue done as the multitude did haue walked with them in the way that leadeth to destruction And be it further granted that we feel no check of conscience or tentation of Satan but end our dayes in peace as one that quietly falleth asleepe yet when we come to stand before the seate of God where euery man shall beare his owne burden and receiue according to his owne workes Rom. 2 6. 2. Cor. 5 10 what comfort or confidence can this giue vs to plead for our selues and say O we haue followed the multitude Let no man therefore dally with himselfe so delude his owne soule for this must come to passe we must all dy and appeare before the iudgement seate of Christ that euery man may receiue the things done in his body when the heauens shall passe away as a scroule and the elements melt with heat Be it some generall plague donot come before in this life or some particular iudgment do not seaze vpon vs yet in the end we cannot escape when euery one must answere for himselfe in his owne person CHAP. XXVII 1. THen came the daughters of Zelophehad the sonne of Hepher the sonne of Gilead the sonne of Machir the sonne of Manasseh of the families of Manasseh the son of Ioseph these are names of his daughters Mahlah Noah and Hoglagh and Milcah and Tirzah 2 And they stood before Moses and before Eleazar the Priest c THe former Chapter hath opened vnto vs the order to bee obserued in the diuision of the land that the greater tribe should haue the greater share and portion in the land the lesser a lesser portion therby to giue contentment satisfaction to euery one this was to bee done by lot to take away contention which often ariseth in like cases vpon like occasions as we see when some commons or wasteground commeth to bee enclosed one thinketh his fellow hath too much another thinketh himselfe hath too litle one wil haue his part lye in such a place another thinketh that parcell the fittest morsell for himselfe The diuision of this Chapter In this chapter obserue two things first touching the persons that should enioy the inheritance and of the right of succession secondly touching the designing and deputing of Ioshua the seruant of Moses to be his successour to be set ouer the people to conduct them vnto the land to fight the battels of the Lord and to giue to euery tribe his proper inheritance Concerning the first point to wit what persons should haue inheritance consider two things the occasion of a question and controuersie heere arising and the deciding and determining heereof without any farther doubt or contradiction by the sentence of God himself The occasion fel out in this maner When the families of the tribe of Manasseh came amoÌ„g the other tribes to bee numbred fiue sisters all the daughters of Zelophehad came likewise in their order hoping to receiue as the rest did and thinking themselues as capable as any but because their father was already dead and left no heyres males behind him some of their Tribe would haue put them by theyr inheritance that themselues might obtaine the more not regarding what they gained by the losse of others A common euill of the world a common practise of worldly men These women being left fatherlesse comfortlesse and friendlesse exposed therefore to iniuries and like to be ouerborne finding few or none to stand for them and to take their part complained to Moses and to the rest of the Princes heads of the people which is the lawfull remedy left vnto vs in all wrongs whatsoeuer They do plainely declare the truth of their cause the equity of their request that they were Israelites of the seed of Abraham of the Tribe of Manasseh whose father dyed in the wildernesse not in the rebellion and conspiracy of Korah Numb 16 whose companies were worthily destroyed and disinherited neyther yet perished he in any murmuring of the people neyther for any publike and notorious offence committed against God but dyed a naturall death when his time was come as all men must dye inasmuch as all haue sinned Rom. 5 and therefore they shew that their kindred their flesh and their bones had no iust cause to exclude theÌ„ from such inheritance as their father should haue had if he had bin aliue But of this more afterward both of the yssue of their request the deciding of this question The daughters of Zelophehad stood before Moses and Eleazar and before the Princes c. These women after the decease of their father were left as we say to the wide world and were like to sustaine great wrong to the preiudice both of their father and of themselues and their posterity and of the whole Tribe when one family was like to perish in Israel Heere we see The fatherles do lye open to wrongs iniuries that aboue all other such as are left destitute of protection as the fatherlesse the widow the stranger the poore and such like lye open to receyue wrongs and iniuries Such whose forlorne distressed estate ought to moue speciall pitty and commiseration euen they are least regarded and releeued Zac. 7 10. Iob 31 21. Hence it is that God promiseth to take care of them and to protect theÌ„ and to punish their oppressors Exod. 22 22 23 24. A great comfort to all that are in distresse to consider that God is on their side he will be a father to the fatherlesse and an husband to the widow These daughters of Zelophehad appeale to the Magistrate they do not side themselues with others to make a commotion as turbulent spirits vse to doe but they go to Moses as supreme and to the Princes vnder him Doctrine We are to go to the Magistrate â—o redresse our wrongs Wherby we learne that in al wrongs and iniuries we must go to the Magistrate and seek helpe of him we must make our causes knowne to him and seeke remedy and redresse at his hands This hath bene the practise of Gods seruants from time to time Heereunto commeth the Parable of the wise woman
of Tekoah when she pretendeth that one of her sonnes beeing slaine by the other the whole family rose vp against her to deliuer her son that was left her that they might kill him for the life of his brother she appealed to the king to be deliuered from the auenger of blood 2 Sam. 14 11. So 2 Kin. 6 28 8 3. The Shunamite hauing left her house and country thorough famine and in her absence some encrochers seizing vpon her land at her returne to whom goeth she but to the King to haue the same restored and he sent an Officer as it were the high Sheriffe to put her in possession againe and tooke order that they should make restitution vnto her both of her house and land all the fruites and reuenues thereof since the day shee left the Countrey See more Ester 7 3. Ier. 38 8 9. Act. 23 20 21. The Reasons First because God hath instituted Reason 1 appointed Magistrates to this purpose It is properly the office of God to be the reuenger of wrongs and to do iustice to all but he hath left Kings and Princes to bee his Lieutenants and set them to supply his place not to enrich themselues but for the good of the people as Rom. 13.4 He is the Minister of God for thy wealth not for his owne Secondly men are oftentimes constrained especially the faithfull to receiue many great wrongs iniuries from them whose might is as great as their malice If then Princes were not to be nursing fathers and nursing mothers to the church they must many wayes vndergo much danger and displeasure much hurt and oppression thus doth Ester reason ch 7 3 making petition for her people and her owne life For we are sold I and my people to be destroyed to bee slaine and to perish This reproueth all priuate men that forsaking Vse 1 the meanes that God hath left will bee Magistrates to themselues like Peter who when his Master was wronged drew the sword and smote off the high Priests seruants eare howbeit he is reproued of Christ Mat. 26 51. This is the disorder that Salomon complaineth of Eccl. 10 7. What then will some say Obiect shall wee suffer our selues willingly and wilfully to bee troden vnder foote as blocks and be exposed as spectacles and gazing stocks for euery one to insult ouer vs I answer No Answer God hath not left vs meerely in the hands of euill men but hath appointed vs to resort to the Magistrate But some will say Obiect wee haue complained to them oftentimes and we find no remedy they are deafe and will not heare they are partial and wiil not vnderstand they are carelesse will not helpe Answ Answ Be it so yet wee must not bee as malecontents to right our owne cause but rather continue from time to time to sollicite the Magistrate albeit he will not doe it at the first yet he may repent and doe it at the last We see this in the poore distressed widow mentioned in the Gospel remember her example Luke 18 3 4 5 shee came to an vniust Iudge and said Auenge me of mine aduersary and he would not for a while but afterward he said Though I feare not God nor regard not man yet because this widow troubleth me I will auenge her lest by her continual comming and importunity she weary me Thus it ought likewise to be with vs. Obiect But it will be said They are oftentimes wickedmen they looke for bribes and therefore wee haue little hope to haue helpe for them So was the iudge to whom the poore widow complained Answ So was Ahashuerosh wicked or else he would neuer haue sealed and set foorth so bloody and barbarous a decree for the vtter subuersion of the Iewes and besides he was an idolater and an infidel yet Esther petitioned vnto him and obtayned a gracious answer and they found a great calme after a great flaw of wind and weather that threatned shipwracke So had Pharaoh hardned his heart against GOD and his people and was no better then the former yet would not Moses and Aaron giue him ouer So was Cesar a prophane Prince yet Paul appealed vnto him from his owne countreymen the Iewes Acts 25 10. If any say Obiect we haue waited long and yet can find no redresse but matters rather grow worse and worse and we are euery day farther from succour then before I answere Answer then wee must know thus much that God calleth vs to suffer thereby to try our patience and obedience as we see in the example of the Israelites oppressed by the hard dealing of the taske-masters when they finde no release or redresse they sigh to God and grone in spirit and waire his leisure In this case it is our duty to submit our selues to his heauenly pleasure remembring what the holy and constant martyrs suffered and what the Apostle sayth Phil. 1.29 Vnto you it is giuen in the behalfe of Christ not onely to beleeue in him but also to suffer for his sake and 1. Pet. 2.19 And if supplication to men will not serue our turne let vs turne our selues to God and make our supplication to him And as Paul appealed from the Iewes to Cesar so let vs appeale to an higher Court from Cesar to God Vse 2 Secondly it is the duty of all Magistrates to deale iustly and truly knowing that they carry the Name of God so that their place is the place of God and their iudgement is the iudgement of God They must bee so farre from doing wrong taking away the goods of other men as Ahab did the vineyard of Naboth 1 King 21 16 that they ought to restore to euery one his right as Iehoram did to the Shunamite 2 King 8 6 and Nehemiah to the people chap. 5 11 12. Iob was a man endued with great power and authority Iob 29 7 8 as well as with much wealth and substance chapt 1 1 2 and yet he telleth vs chap. 31 A looking-glasse for magistrates that he neuer withheld the poore from their desire neyther caused the eyes of the widow to faile verse 16 he neuer saw any perish for lacke of clothing or any poore without couering verse 19 hee neuer lifted vp his hand against the fatherlesse when he saw he might helpe him in the gate verse 21 and before chap. 29 he testifieth that hee deliuered the poore that cryed and the fatherlesse and him that had none to helpe him verse 12 he became eyes to the blinde and feete to the lame a father to the poore and the cause which hee knew not he searched out verse 15 16 hee brake the iawes of the wicked and pluckt the spoyle out of his teeth verse 17. Heere is a looking-glasse for all magistrates to behold and a picture to looke vpon and a watchword to admonish them what to do the oppressed should be relieued and the oppressors should be restrayned and bridled Happy are such magistrates that
giue to these maintaine them both in idlenes wickednes As then we see vnto whoÌ„ we ought not to giue so we must know to whom we ought to giue To whom we â—â—ght to giue These are poore widdowes and fatherlesse children 1 Tim. 5 16 such as are poore strangers such day laborers as worke hard for their liuing all the week and yet cannot either thorough weaknesse of their body or greatnes of their charge get things necessary and sufficient for them and of these we shall alwaies haue with vs to the end of the world Mat. 62 11 Such also as are falne into decay by ineuitable losses 〈◊〉 15 11. Leu. 23 35. Lastly such as are weake and impotent whether through age or other blemish whether in their feete or in their hands or other parts that thereby though they bee willing yet they are not able to take paines for theyr liuing Acts 3.2 6. but amongst all these they are especially to bee respected that are of the houshold of faith Gal. 6 10. If we be careful and mindfull of these God will recompence vs againe and pay vs home seuenfolde into our bosomes whatsoeuer we haue giuen both in temporall spirituall and eternall blessings Lastly it is our duty to acknowledge Gods Vse 3 great mercy toward vs in the blessings of this life that hee hath giuen to vs that which hee hath denied to many others and when he giueth vnto vs a comfortable vse of these blessings wee must confesse we haue them not by our owne labor and industrie but by his speciall goodnes towards vs Psal 127 1 3. and therfore we ought to sanctifie our daily pains with daily prayer and begin and end our labors with remembring him that remembreth vs and so praise his goodnes that enableth vs to get goods and this shall make our labour sweet and pleasant and the yoake that lyeth in our neckes to be light and easie Againe as God giueth them so he giueth a blessing with them a blessing with a blessing that is bread and the nourishment of bread For a man liueth not by bread onely but by euery word that proceedeth out of the mouth of God Deut. 8. Moreouer as he giueth outward blessings so he can take them away when it pleaseth him euen in a moment Iob 1 Luk 12. 22 And the Lord saide vnto Moses Get thee vp into this mount Abarim and see the land which I haue giuen vnto the children of Israel 13 And when thou hast seene it thou shalt bee gathered vnto thy people c. 14 For ye rebelled against my commandement c. Here followeth the second part of the chapt touching the successour of Moses in the gouernment of this great people wherein obserue the occasion the calling of Ioshua The occasion is double the death of Moses at haÌ„d his request to God to appoint a man to be set in his place Touching his death he is willed to go vp to mount Abarim and to behold the land that God had giuen to the Israelites for God had foreshewed that he should see the land with his eies though he did not tread on it with his feet when he had seene the land he should dy as Aaron his brother before him chap. 20 24 amplified by the cause they had not sanctified the name of the Lord at the Waters of Meribah of which we haue spoken before Touching the prayer and request of Moses he desireth of the Lord that he wold appoint a fit Ruler ouer his people to succeed him in this gouernment that might be able to beare this great burthen For hearing the vnchaÌ„geable determination of God humbling himselfe vnder his correcting hand chastising his transgression he is not afraid of the sentence of death being at hand and seeing it before him neither doth he craue to haue the stroke thereof prolonged and delayed neither is he troubled with excessiue cares for himselfe and his children and posterity as the manner is of worldly minded men that mind nothing but the earth and earthly things when they must go out of the world shall haue their mouth full thereof but all his care was for the future benefite of the people to leaue them in good estate after his departure This should teach vs after his example to be readie to leaue the world whensoeuer God calleth vs not to staÌ„d in feare of death but to be willing to goe to God knowing the we shall go to an inheritance immortall that fadeth not 1 Pet. 1. and we must all likewise be carefull to leaue our houses places in good state when we are gone of which we haue spoken before chap. 20. Moses was the deere seruant of God yet sinning hee is punished The Lord himselfe receyued his soule and buried his body Deut 34 6 13. He was in high fauour with God liuing and dying an excellent Prophet to whom God spake face to face yet hee was not suffered to enter into the land of Promise Doctrine Many want the outward signes that are partakers of the truth of the Sacraments Wherby we see that many want the Sacraments that are partakers of the truth and substance of the Sacraments He entred into the heauenly Canaan that was not permitted to enter into the earthly Some are admitted vnto the outward signe that neuer receiue the thing signified so was Iudas to the Passeouer as well as Peter and the rest of the Apostles yet he was neuer partaker of the Lambe that taketh away the sins of the world Iohn 1 29. On the other side some take not the outward signe that neuerhelesse partake the inward grace The vses heereof are to teach vs that the outward Vse 1 and inward parts of the Sacraments are not necessarily ioyned together so that hee which partaketh the one should also partake the other and therfore the outward sign doth not simply conferre grace Secondly it condemneth the Church of Rome that holdeth that children dying without baptisme are not saued whereas saluation is not alwayes annexed to the signe so that though infants want the outward washing yet to them may belong the kingdom of heauen Mark 10 14. Lastly it serueth as a great comfort to such as desire to come to the Sacraments yet are hindred sometimes by sicknes and somtimes by other ineuitable occasions that procure their absence forasmuch as we see in this example of Moses that we may bee partakers of the truth of the signes and yet bee barred or banished from the signes themselues In such cases as these God accepteth the will for the deede 2 Cor. 8 12. Againe Doctrine Many are temporally punished that are not eternally condemned we learne by the examples of Moses and Aaron that were not suffered to enter into Canaan a figure of the heauenly Canaan this truth That many are temporally punished which are not eternally condemned Many are chastised in this life not onely with diseases and sicknesses but with death
and of the Land of Canaan but the eternall rest with Iesus Christ in heauen This do none attaine but onely the faithfull and now we are in the way that leadeth vnto it wee are not yet in possession of that rest 2 Corinth chapter 5. verse 7. As then the passenger doth not sitte still but alwayes is going forward and further vntill he come to his iournyes end so ought wee to make continuall steppes in the faith vntill we come to receiue the ende of our faith which is the saluation of our soules 1 Pet. chapter 1 verse 9. Why eternall life is called a rest Now we must vnderstand that eternall life is called a rest for two causes First because thē and there wee shall rest from all our workes that is from our sinnes for then we shall sinne no more but shall know God euen as we are knowne no euill shall dwell there When the Angels had sinned they were immediately cast out and are reserued in chaines to euerlasting perdition Iude verse 6. Secondly wee shall rest from all troubles and miseries of this life Reuelat. chapter 14 verse 13 and hence it is that this place of rest is called by the name of Abrahams bosome Luke 16 22 23 because Abraham and all beleeuers that are the sonnes of God do there quietly rest and repose themselues as the childe in the bosome of his mother Vse 3 Thirdly it teacheth vs to auoyd all prophanenesse vpon this day of the Lord the works of our callings and the pleasures of our owne hearts are meere prophanations of this holy day Euery one will be ready to confesse that it is a great sinne eyther for the husbandman to goe to plough or for the tradesman to follow his businesse or for the day-labourer to worke or for the handy-craftesman to apply his vocation howbeit for a man to giue himselfe to his sports pleasures and delights they thinke there is some greater liberty Howbeit it seemeth a most ridiculous thing to me that God forbiddeth to the poore man his labour and alloweth to the rich man his pleasure to permit that which is lesse necessary and to restraine that which is more necessary But let vs see what we are to hold as well of the one as of the other out of the Law of God First Adam himselfe was commanded to sanctifie this day which God had blessed Genesis chap. 2 2 and the people in the wildernesse are forbidden to gather Manna Exod. chap. 16 verse 6. For this day is a market day for the soule and a time to prouide spirituall food farre more excellent and precious then Manna Iohn chap. 6 verse 58. 1 Pet. chapter 2 verse 3. Secondly our ordinary buying and selling keeping of fayres or markets on this day to whom we may ioyne those that bring theyr wares and commodities into Church-yards that after morning prayer they may vent them among the people This is another abuse among vs which toucheth the buyers as well as the sellers And if such commodities bee brought vnto vs we ought not to buy them Nehem. 13 15. For what maketh sellers among vs but because they easily finde those that will take their cōmodities at their hands It is certaine if there were no buyers there would be no sellers Thirdly there ought to be no carrying carting vpon this day lest God lay some heauy burden vpon vs too heauy for vs to beare Ierem. 17 21 22. Many carriers offend this way and as they breake the Sabbath themselues so they are the cause of the breach of it to many others Fourthly we must not follow our labours no not in haruest time when we might claime the greatest priuiledge and the season seemeth to offer vnto vs liberty and to giue vs a dispensation yet euen then we must rest prouided that our corne and prouision for the yeere be not in danger to bee lost for then God will haue mercy and not sacrifice Math. 12 7. If wee may saue the goods of others much more our owne And if saue the life of our beast much more our corne wherby our liues are preserued Fiftly they are reproued that wander from their places that runne about after euery pleasure or profite or feast a common abuse prophanation of the day almost in all places Exod. 16 29 these are like prophane Esau who sold his birthright for a messe of pottage Hebr. chapter 12 verse 16 so do they sell the word and sacraments for small trifles These are louers of pleasures more then louers of God hauing a forme of godlinesse but denying the power thereof 2 Tim. chapter 3 verses 4 5. and many of them make theyr belly theyr god Philppians chapter 3 ver 19. And touching theyr profits they take great gaine to be godlinesse not godlines to be great gaine the first Epistle to Timothy chapter 6 verses 5 6. Sixtly the Iewes were forbidden to build the Tabernacle vpon this day which was a place consecrated to God for his seruice and worship Exodus chapter 31. verse 15. It is not therefore lawfull to builde Gods house with materiall stones vpon that day but wee must labour to bee liuing stones built vp a spirituall house and an holy Priesthood to offer vp spirituall sacrifice acceptable to God by Iesus Christ the first Epistle of Peter chapter the second verse 5. Seuenthly they are reproued that keepe a carnall sabbath vnto the diuell not an holy Sabbath to God who spend the time in carding dicing drinking surfetting reuelling and such like This is the diuels sabbath and no better then to serue him The diuels Sabbath They are euill vpon any day but worse vpon this day Saul was offended when he saw Dauids place empty at his Table but how often may our places be seene empty at the Lords Table and in his house Lastly not to regard the hearing of the word whereby wee may encrease in good things and learne our duties to God man The neglect of these duties bringeth many iudgements and curses of God vpon our heads Amos 8 4. Nehem. 13 17 18. Ier. 17. verse 27. Vse 4 Thirdly we must labour to performe obedience to God vpon this day without wearinesse or distraction both publikely and priuately It is our duty to heare the word preached in it 2 Kings 4 23. Luke 4 16 Acts 13 14 15 15 22. We must exercise our selues in the Word and Sacraments pray with the Congregation lay vp in our hearts what wee haue heard meditate vpon it conferre about it and seeke to encrease in knowledge faith and obedience otherwise the Sabbath shall passe from vs without profite We must try our hearts and liues whether we goe forward or backward or stand at a stay If we do these things then shall we be wise obseruers of this day and haue the blessings of GOD come downe vpon vs Exod. 31 13 17. Ezek. 20 12 20. Esay 56 2 3 4 c. and 58 13 14. Ier. 17 24 25 26. Vse
offering c Let vs first speake of this feast of Trumpets Some of the Rabbines fantastically suppose that it was instituted in remembrance of the offering vp of Isaac Of the feast of Trumpets the vses to vs. or of deliuerance from being offered which conceite is idle and nothing at all to the purpose Others imagine that it was appointed vpon occasion of the warres that the Israelites had with the Amalekites and other Nations vnder the conduct of God to put them in remembrance that the whole life of man is nothing else but a continuall warfare Iob 7 1. 2 Timoth. 2 1. Of this feast we read Leuit. 23 24. This was accounted as a Sabbath an holy conuocation wherin they must do no seruile worke Therein the trumpets or cornets sounded alowd and the sound thereof was heard farre and neere Of this also in part we haue spoken before chap. 10.1 Let vs come to the Vses hereof in regard Vse 1 of our selues which serued of purpose to stir vp the people to returne vnto God praise and thanksgiuing with ioyfulnesse of heart for all his benefits according to that in the Psalmes Make a ioyfull noise vnto the God of Iacob take a Psalme and bring hither the Timbrel the pleasant Harpe with the Psaltery blow vp the Trumpet in the new Moone in the time appointed on our solemne feast day Psal 81 1 2 3. So Dauid hauing experience of Gods good hand toward him in many preseruations Title composed the 18 Psalme as a testimony of his thankfulnes for his deliuerance from the hands of all his enemies from the hand of Saul So I should thinke that the cause of this feast was to be a feast of remembrance for his manifold mercies receiued in the wildernesse that thereby they might stirre vp themselues to be vnited in God And the cause of the institution of this feast seemeth to be contrary to that which followeth which is the feast of fasting For as the Iewes had a day to humble themselues by fasting so they were also to haue a day of reioycing that when they heard of those Trumpets they should stirre vp themselues to returne to GOD with ioy of heart And albeit we neyther heare nor haue these Trumpets sounding in our eares to call vs to the Temple and place of his worship yet ought we to praise his name cheerefully and readily with spirituall ioy and gladnes continually Esay 35 2 3 10. with singing thanksgiuing Esay 49 20 21 for it is certaine the faithfull onely haue true cause to reioyce Psal 32 11. 33 1 the vngodly haue no cause at all Esay 48 20 21 22 but rather to weepe and lament Luke 6 25. Secondly it reproueth the Popish sort who Vse 2 endeuour to follow this commandement as if it belonged to Christians as a precept in our dayes and therefore haue a resemblance of it once a yeere by ringing of bels yea at euerie solemne feast they thinke God is well paid pleased when they haue rung their bels lowd and lustily and thereby wakened the ghostes of such of their friends as are dead Such practise is no better then sorcery and witchcraft which is retained among them And hence it is that they ascribe more force to their hallowed and consecrated bels then euer GOD gaue to the sound of these Trumpets For they ascribe vnto them being once hallowed a spirituall power against thunder lightning and euill spirits for that cause they are not ashamed to baptize them and to exact great summes of money of the people for that purpose which was one of the greeuances wherof the Princes of Germany complained in the assembly at Noremberg But this feast serued onely for the people of old time and therfore they mingle the Law the Gospel together and bring in a Linsy-wolsy religion contrary to the will and commandement of God Vse 3 Thirdly this warneth vs of the preaching of the Gospel concerning Christ the Sauiour of the world the conqueror of all our enemies and of them that hate vs Esay 58 1 Zach. 9. For this was a warlike instrument Num. 6.31 Iosh 6. God hath caused the doctrine of saluation to be sounded out in the world so that all haue heard the sound of it Psal 19 4. Rom. 10 18 Such a Trumpet was Iohn the Baptist the forerunner of Christ who was sent to prepare the way of the Lord Mark 1 1 2 to call vpon them to repent because the kingdome of God was at hand And this commendeth to the Ministers in the execution of their office diligence carefulnesse continuance cheerefulnes and zeale 1 Cor. 9 17. 1 Pet. 5 2. Vse 4 Lastly as the Ministers must bee the Lords Trumpets so indeede ought euery faithfull soule to bee a Trumpet For when this feast was yeerely obserued such as heard the trumpets were warned by it all the yeare after to stirre vp and awaken themselues remembring that God doth call them as with a lowd voice daily that they should yeelde vp themselues soules and bodies vnto him to worshippe and serue him as he requireth When this feast was celebrated solemnized all the males were not commanded to repaire to Ierusalem as they were at the three more solemne feasts Exod 23 17 to wit if they were free-men and in health able to go to the place of his worship Deut. 12 6 16 2. And hence it is that the Iewish Doctors out of that Law of all males appearing before rhe Lord three times in the yeare do exempt and discharge eleuen sorts and therefore they say that women seruants are not bound but all men are bound except the deafe and the dumbe and the foole the little childe and the blinde and the lame and the vncircumcised and the olde man and the sicke and the tender or weake which are not able to go and trauell vpon their feet neuerthelesse though the people were far from Ierusalem when this feast vvas holden and that they could not resort thither daily to doe sacrifice in the Temple yet they were to consider in their absence that sacrifices were offered there euen in their behalfe and God was worshipped there in the behalfe and name of all the Tribes True it is this figure is passed away and vtterly abolished by the comming of our Lord Iesus Christ howbeit this remaineth that we our selues should serue for trumpets For as the Temple being destroyed wee must be spiritual Temples vnto God so the Trumpets being taken away euery one of vs must be spiritual Trumpets that is we shold rouze vp our selues because we are naturally so besotted and wedded to the world and vnto the vanities heere below that it seldome cometh into our minds to thinke of God of the Gospel of the kingdome of heauen Our eares are so possessed with the sound of earthly things and our eyes so dazled with the pleasures of the flesh that we are as deafe and blind men that can
neither heare nor see what God saith vnto vs. He calleth vnto vs daily and maketh the Gospel sound aloud in the middest of vs that wee might haue the inward remorse of a good conscience to repent vs of all our euill wayes yet we notvvithstanding this summoning of vs do remaine dull and deafe dumb and blinde Wherefore vve must not look till there be a solemne holyday to call vs vnto the Church there to keepe a feast of Trumpets but it must serue vs all the daies of our life as a spur to cause vs to returne to God 7 And ye shall haue on the tenth day of this seuenth moneth an holy conuocation and ye shall afflict your soules yee shall not doe any worke therein 8 But yee shall offer a burnt offering vnto the Lord for a sweete sauour one yong bullocke c. 9 And their meat offering shall be c. 10 A seuerall tenth deale for one Lambe c. 11 One kidde of the Goats for a sinne-offering c. The next feast is the feast of affliction or humiliation othervvise called the feast of fasting The Iewes themselues vvere so superstitious in the obseruation of this feast that as Munster testifieth they thought it not lavvfull for them to reade any thing that might make themselues mery or reioyce their harts Munst annâ—t as the departure of the children of Israel out of Egypt Of the Feast of fasting and afflicting the soule their entrance into the land of Canaan or their deliuerance from the tiranny of Haman and such like but onely mournefull things that may serue to make them heauy and sorrowfull as the threatnings of the Prophets the Lamentations of Ieremy the destruction of Ierusalem and other Scriptures of like argument Theod. quaest â—2 in Leuit. Thom. 1.2 quaest 102. art 4. Lyra in 23. Leuit. This feast was not ordayned without cause Many surmise that it had his originall for the Lords forgiuing the Israelites their sinne of idolatry committed in making and worshipping the golden Calfe Exod. 32 Of this we reade more at large Leuit. 23 26 27 28. It was solemnized on the tenth day of the seuenth moneth to be a day of attonement an holye conuocation to afflict theyr soules and to offer an holy offering by fire to the Lord and whatsoeuer soule shall not be afflicted in that same day he shall be cut off from among his people This yearly feast of expiation is also described Leuit 16 29 and it is made an euerlasting statute to make an attonement for the children of Israel for all their sinnes once a yeare This was not ordained without cause forasmuch as we see how men do naturally couer theyr faults as much as they can So the Prophet Zachary testifieth that while the people were in captiuity and banishment in Babylon all that whole time they had kept their extraordinary fasts very strictly chap 7 5. Vse 1 But let vs proceede to the Vses Heereby the Iews and all men to the end of the world are put in minde that wee must seriously bethinke vs of our sinnes both of the greatnesse and number of them which we commit and humble our selues for them It was the wil of God to establish amongst his owne people a yeare-minde of them by teaching them to humble themselues by fasting and acknowledging their sinnes and making a solemne confession of them and crauing pardon and forgiuenesse of them We cannot think of our sinnes aright without griefe of heart neyther ought wee to bee greeued for this greefe 2. Cor. 7 8. This sorrow is of God and for our good and therefore called godly sorrow and is not to be shunned or shaken off by vs. It pleaseth God greatly and maketh glad the Angels in heauen Luke 15 verse 17 and bringeth vs vnto infinite ioy and peace of conscience in the latter end Such then as can bee glad and reioyce at it exceedingly when they haue offended God and wounded their own soules their sinne is deepe their heart is hard and their condemnation shall be double in hell of whom Christ saith Luke 6 25. Woee be to you that laugh for ye shall weepe and waile So then their publike and solemne fasting was a protesting of themselues to bee guiltie in Gods fight of horrible offences and they were put in minde when they were come home to their houses to consider that it is not enough for them to hang downe their heads like a bull-rush for a day and to craue forgiuenesse for we prouoke God euery day and as it were enter into a new band with death True it is we are washed but we defile our selues again God hath pardoned vs yet we returne to our sinne as to our vomit againe and wee make no end of sinning So long as we liue in this world wee haue some corruptions lurking in vs and it is vnpossible for vs altogether to abstaine from euill Thus were the Iewes taught to looke vpon themselues and into theÌ„selues and vpon their sinnes by this feast which haply otherwise they would neuer haue thought vpon and thus it serueth for our instruction also Secondly we see heereby what superstition Vse 2 remaynerh amongst the Romanists who haue turned this feast of Affliction and humiliation into their Lenton-fast Of the Lenton Fast then they hang downe their heads and acknowledge theyr sinnes and punish themselues with fasting pretend for it the example of the Iewes and the practise of Christ Thus they make vs no better for the comming of our Lord Iesus in the flesh Galath chap. 5 verse 4. and 4 verse 2 who hath shewed himselfe vnto the world They pretend themselues to bee Christians but make themselues Iewes Neyther is it any whit better to maintaine their Fast of fortie dayes by an apish imitation of Christ Iesus For if they will be like vnto him let them abstaine from all manner of meate and drinke let them during those dayes eate nothing at all and then let them boast that they haue fasted and fashioned themselues like vnto him But their manner is to feede themselues vnto the full at dinner that they are like to surfet and they cramme their bellies that they leaue no roome for any more Againe the Fast of Christ was not an abstinence from flesh onely and a taking liberty to eate fish to drinke wine and to feede vpon all kind of the most delicate dishes which is the Romish Fast hee did eate nothing at all in those dayes Moreouer hee did this but once in all his life and that to shew his diuine power and to magnifie the maiestie of the Gospel whereas these scorners will seeme to go beyond him by many degrees and not to resemble him And wherefore do they take vp the fashion of the Iewes to afflict themselues but to haue freer scope to despise despight God himselfe all the yeare after They make sowre faces and disfigure themselues play the notable hypocrites when Passion-sunday commeth
of the Church in what weak and desolate estate had it beene if Mordecai and Ester had not procured the safety of it Was it not taken out of the iawes of the Lyon and pulled out of the pit of death In such times we must cast anker in heauen and make the Lord of hoasts our onely confidence Vse 3 Thirdly conclude from hence that it is a fearefull thing when men become oppressors of the Church For if euery one from the highest to the lowest should be a succourer defender thereof then none brought vp in the bosome of the Church should be an oppressor of it But how many haue there beene who haue lifted vp themselues against it not onely open enemies but close vnderminers who kindle the coales of their owne confusion and haue beene consumed in the flame that they haue raised The Prophet Obadiah concludeth this point ver 10 For thy violence against thy brother Iacob shame shall couer thee and thou shalt be cut off for euer c. as thou hast done it shall be done to thee thy reward shall returne vppon thine owne head Obad. verse 10 15. And touching the persecuting Babylonians that carried the people away captiues and scoffed at them in the day of their calamity the Prophet foretelleth their finall ouerthrow Psalm 137 8 9. O daughter of Babylon who art to be destroyed happy shall hee be that rewardeth thee as thou hast serued vs happy shall hee be that taketh and dasheth thy little ones against the stones Wo therefore to all the enemies of the Church in generall or to any particular soule that serueth the Lord they are also enemies to God himselfe Vse 4 Lastly none liuing in the Church must bee ignorant of the state of the Church euery one must take notice how things goe in it whether it go forward or backward encrease or decrease grow better or worse Wee are come for the most part to this to content our selues with looking to our priuate wealth particular estate as if we had nothing else to thinke vpon but to follow our profits and delights So it was with the people after their returne from captiuity they built their owne houses but they let the house of God alone they were very busie in seeking their owne commodities but they were wholly vnmindfull of the seruice of God and therefore they said The time is not come the time that the Lords house should be built whom the Prophet reproueth saying Is it time for you O ye to dwel in your sieled houses this housely waste Hag. 1 2 3. Others there are that shrink back for feare and dare not aduenture and being moued they plead ignorance they pretend they know nothing But the Prophet denounceth a woe against them that are at ease in Sion Amos 6 1. If euery one ought to bee helpfull to the Church and to put on the bowels of pitty and compassion how shall we excuse our selues say we knew not what was wanting or what was amisse or out of course For euery one at his owne perill must know the perils of the Church and be touched with a feeling of thē and ignorance shall excuse no man It is an excellent saying of Salomon Prou. 24 11 12 13. If thou faint in the day of aduersity thy strēgth is small if thou forbeare to deliuer them that are drawne foorth to death and those that are ready to be slaine If thou saiest Behold we knew not of it doth not he that pondereth the heart consider it and he that keepeth thy soule doth not he know it and shall not hee render to euery man according to his works The Lord suffereth his people to fall into sundry tentations and into great dangers not onely to try their faith and to proue their constancy but likewise to manifest their loue affection that seeme to be out of gunshot as Ester 4 14. 2 Tim. 1 16 17 18. Ier. 39 16 17 18. 33 And Moses gaue vnto them euen to the children of Gad and to the children of Reuben vnto halfe the Tribe of Manasseh the son of Ioseph the kingdome of Sihon King of the Amorites and the kingdome of Og King of Bashan c. 34 35 36. And the children of Gad built Dibon and c. 37 38 39. And the children of Reuben c. 40. And Moses gaue Gilead c. The inheritance that was giuen vnto these Tribes is heere particularly described to wit what Cities befell vnto them which they diligently fortified and couragiously expelled the enemies that dwelt in them Out of these words some questions are breefely to bee decided And first touching the changing of the names of the Cities which befell to the children of Reuben verse 38 the question may be asked Wherefore their names were changed The answer is that without question the cause of this change was that the former names giuen of ancient time were meerely Idolatrous for both of them had their names of the Idols which ought not to be had in remembrance neyther to be heard out of their mouthes Exod 23 13. Obiection Psal 16 4. Secondly from hence a doubt ariseth how Moses can bee sayde to giue Gilead to Machir the sonne of Manasseh and how he dwelt therein for may we thinke that Machir was then aliue I answer Answ It is not likely that he liued vnto this time rather we must vnderstand the sonnes and posterity that came of him So the children of Israel are called Israel and the sonnes of Edom by the name of Edom. He that knoweth not this knoweth nothing Thus it is said that Iudah spake vnto Simeon his brother Iudg. 1 3 yet neyther of them was aliue in many ages before therefore it must be vnderstood of theyr posterity The like we see Gen. 48 22. I giue vnto thee one portion aboue thy brethren which I haue taken out of the hand of the Amorite with my sword and with my bowe Where Iacob bequeatheth vnto Ioseph by his last will and testament a double portion of the Land 1 Chron. 5 2. By Ioseph we must vnderstand his posterity for in his owne person he inherited nothing but dyed long before and by the sword and bow of Iacob wee must vnderstand the Ephraimites which helped to conquer the Land and were a mighty people in Iosuahs time Iosh 17 14 18. Obiect But it is an harder question to determine how Iaer is saide to be the sonne of Manasseh who doubtlesse did belong to another Tribe For in the Genealogies mentioned in the booke of Chronicles it is euident that hee was the sonne of Segub the sonne of Hetzron of the Tribe of Iudah 1 Chron. 2 22. I answer Answ he is reckoned of the Tribe of Manasseh by the mothers side not by the fathers For it is plaine in the Chapter before named that Hetzron the son of Iudah married the daughter of Machir the sonne of Manasseh 1 Chro. 7 13. Ad difficil loca in Num. c. 131.
dayes of the Gospel to entertain and giue way vnto them may be a great question Whether Sanctuaries priuiledged places may be allowed among Christians Peter Martyr disputing this point whether they are to be retained or abolished deliuereth his opinion that because the law of God allowed them the customes of nations approued them and for that there may bee at some times iust cause of them therefore they may haue place among Christians so that certaine conditions be obserued First that neyther publike nor priuate wealth bee any way hurt or damnified Secondly that vices bee not nourished and fostered by hope of pardon or escaping without punishment Lastly prouision must be made that they should not stand open to all sorts of offenders but onely be granted to certaine persons as when a man at vnawares hath killed another and feareth the auenger or is oppressed and ouer-burthened with debt without his owne fault feareth the creditor Neuerthelesse it seemeth to me that these reasons carry more shew then substance and perswade rather by the number then by their waight For to allow such Sanctuaries and yet to limit them with these cautions seemeth to mee all one as if one should deliuer a knife into the hands of a childe and then appoint three or foure keepers and ouerseers to attend vpon him to take care that hee doe no hurt to himselfe or to others whereas the knife might more safely be taken away and the labour of the men better employed And as for the two particular instances that this learned man giueth in case of man-slaughter and debt there are Courts of iustice and conscience to try euerie mans cause and to mittigate the rigour of such as are mercilesse and therefore howsoeuer wee haue had Sanctuaries and other priuiledged places among vs as appeareth in our Chronicles in the late reigne of Edward the fourth Edward the fift the memory whereof yet remaineth which peraduenture may yet bee in force yet through disuse and discontinuance of them it may appeare that the euil was iudged to be greater then the good that came by them And if some inconuenience in some one case might fall out through want of them it were better to beare that inconuenience by missing of them then to admit a mischeefe or rather an heape of mischeefe by retayning of them But howsoeuer it may bee iudged in some certaine cases a matter of charity to allow to some persons the Sanctuary to saue themselues from such cormorants as would neuer be satisfied but by the body and blood of the poore debter yet because vnder colour and pretence of this protection infinite enormities would arise vnto the detriment of the Commonwealth and that the former supposed causes may bee better remedied by other meanes no way hurtfull or preiudiciall at all to any it were much better quite to dissolue them then to retaine them For grant once this priuiledge and immunity to such as are growne to decay by ineuitable losses you shall haue others in time claime that benefite yea and perhaps sooner receyue it that are gone to decay by their owne negligence and vnthriftinesse And if it were needefull or expedient in case of debt to allow the Sanctuary no doubt the Lord himself setting vp these Sanctuaries would haue extended the liberty to such persons to flye vnto them whereas among the people of God none were allowed to haue refuge vnto them but such as were pursued by the auenger of blood And if there were no other reason to abolish them it were sufficient to see the horrible abuses of them in the Papacy where murtherers and traytors and varlets and a rabble of all sorts of cut-throats as we shall see afterward are protected and allowed to be protected contrarie to the expresse commandement of God Exodus 21 14. If a man come presumptuously vpon his neighbour and slay him with guile the thou shalt take him from the Altar that he may dy And we see the practise of it in Salomon 1 Kings 2 31 for when Ioab a wilfull murtherer that slew two men more righteous and better then him selfe and shed innocent blood in the time of peace fled into the Tabernacle of the Lord and caught hold vpon the Altar he commanded him to be slaine in that place But to return to the former point Popish Sanctuaries vnlawful whether this be inconuenient or not this is most certaine that no states do so much offend by denying of them as the Romanists do by admitting of them whereby it commeth to passe that Churches and Monasteries are turned into dens of theeues It is noted that Innocentius the third wrote to the king of Scottes that then was That no man should be taken by violence out of the church albeit he had committed very heynous offences Howbeit lest they should seeme to let open a window and to set loose the reynes vnto all sorts of wickednes they haue excepted some certaine cases Decret de Immvnit eccles First they will not defend common theeues and robbers which do stand by the high-way side to set vppon such as passe by whether it be by day or night neither yet those that offend greeuously in the Church or Churchyard in hope there to bee priuiledged because such ought not to bee protected by the Church which sin heynously against the Church Decreâ— 36 9. Can. de Rapto As for other wickednesse and most lewd and loose villanies as the murthering of men the rauishing of Virgins adulteries and such like practises they defend them as appeareth in the Decrees And they offer this immunity and impunity not only to Christians but to the Iewes and heathen people yea to excommunicate persons and to heretickes prouided that the heretickes come into danger for other crimes whereas if it be for heresie they are denyed the benefit of the Sanctuary Neyther is this liberty granted to the Church onely Decret 17 9 4 câ—â— id constitutionis but to the Byshops palace albeit it be not ioyned vnto the Church As great a priuiledge likewise they grant to their breaden-god and great reason why so often as it is carryed about in pompe and procession or vnto the sicke for if in such case any man ioyne himselfe to the Priest he hath a safegard and Sanctuary Many such like enormities are committed and passe as currant among them and so much wickednesse goeth vnpunished whereby God is offended the Church is polluted and the Land it selfe is vtterly defiled and yet such places of speciall priuiledge and protection are retayned and defended Command vnto the children of Israel that they giue vnto the Leuites c. Heere we see what great allowance God gaue to those that ministred at the Altar and did the seruice of the Tabernacle And albeit the Leuiticall Priesthood and all that ministration bee now abolished yet because God to the end of the world gathereth vnto himselfe a Church by the Ministery of the most holy
are commanded to giue no offence to Iew or Gentile or to the Church of God 1 Cor. 10 32 neyther to them that are within nor to them that are without But by such mariages the papists are offended the ignorant people that know not the law are offended the weaker sort that ought to be respected are offended and many of the godly brethren are offended and generally not some fewe but the whole multitude I answer Answer heere is much a doe about offence and this is in effect as much as to say that all men take offence at it howbeit this conceyte is ouer lauish I confesse if this were true in euery part there were iust and necessary cause to forbeare our Christian liberty for a time rather then to giue an vniuersall offence But I neither see nor heare of any such scandals or exceptions taken by the multitude which also are the ignorant sort against such matches Touching the offence of the multitude or ignorant sort which are dayly in vse and practise before theyr eyes neither is there any reason or likelihood that they should take such offence because they were the parties to the law-making in the high Court and Councel of Parliament for the lawfull liberty of such matches and they haue the tables of degrees in manie places hanging openly in theyr Churches to be seene and read of all and carry often about them or at least haue in their houses the English Bibles expressing the same in commoÌ„ vse Touching the offence of the particular weaklings Touching the offence of the weake such as it may be are or at least may be in any estate when any such appeare and are knowne they are much to be respected and a long time to be borne withall but yet not alwayes for there is a time of ignorance to bee allowed to such or rather a time wherin they are to learne and to be instructed til the Christian liberty be sufficiently made knowne vnto them This hath beene already thoroughly performed to any that haue minds to learne or hearts to enquire or eares to heare and therefore there is no reason that theyr wilfull ignorance and causlesse offence should still hold our Christian liberty in perpetual slauery and seruitude This therefore onely remaineth further to be performd in regard of their offence to proffer the meanes of satisfaction and resolution by opening to them the truth wherein if they wil still persist obstinate and stiffe-necked against the cleere shining thereof in their faces as the Sun at noone day then I may well say the offence is taken by themselues and wilfully holden rather then giuen by others and then they haue more neede to learne a rule of charity of the Apostles mouth then to teach vs one which is not to iudge their brother nor to condemne another mans seruant but themselues seeing he doth stand or fall to his owne master Rom. 14 4 10 and euerie man at the last day shall giue accounts for himselfe to God that iudgeth the quick and dead before whose iudgement seate all must stand And therefore they are not to iudge theyr brother in that which he doth to the Lord with thankfulnesse as did those that did eate to the Lord with thankefulnesse verse 6. and were not to be iudged by theyr brethren therein where if I do not mistake I take the offence to bee the more forcible then in this of the marriage of couzen germans because that offence was grounded vpon the ceremoniall Law of God then buried and abolished whereas this offence in the marriage of cousen germanes is grounded eyther vpon the rotten post of our owne fancy or vpon the ragged peeces of the Popes Canons Besides the fauouring of the weake brethren in those ceremonies of Moses Law was onely in the time of the infancy of the Gospel but when once in farther growth and deeper roote taken of the Gospel they were vanished by the cleere manifestation of the truth then they were mightily oppugned by the Apostles and the offence little fauoured In this case do we stand at this day in this matter of marriage between cousin germans after so long abolishing of those popish Constitutions to the contrary Touching the offence of the Papists and sufficient manifestation of the law of God against them so that the offence of the Papists is little to bee regarded especially seeing it tendeth to the bringing of vs backe againe to their Canonicall seruitude that is the Antichristian yoke which God forbid For seeing we are escaped from them why should wee suffer our selues to be entangled therewith againe and why do we not rather stand for the christian liberty whereunto the Lord hath called vs And if we will soberly and seriously consider of this matter we shall find that offence is rather giuen to a Papist by refraining that Christian liberty of Gods Law then by professing vsing of it in such marriages as are against their Canon And by making scruple of such mariages as are prohibited by the Popes Canon doe we not confirme the Papists in the idoll subiection to the Popish Canon and make them still to iudge amisse of the Christian liberty giuen vnto vs by Gods Law and professed also by our owne Lawes To conclude a Papist no doubt would be more offended in his conceyte to see any refuse theyr Canonicall obedience by approouing or making such matches prohibited by them whereas by refrayning or not approouing such mariages great occasion is giuen to make the Papistes thinke well of theyr Canon and of him that made it Lastly from hence ariseth comfort to those Vse 3 that are already entred into such marriage as now we iustifie to bee lawfull Howbeit as they that disswade marriage in this kinde do notwithstanding professe ingenuously that they seeke not to intangle any mans Conscience that hath so matched so in like manner I write not to perswade or encorage any that are free to match this way neyther doe I see why any should bee discouraged from it or left comfortlesse that are already entred into it Againe albeit I teach the lawfulnes of this marriage yet I would haue no man presume to enter and aduenture vppon the same with doubt of mind and perplexity of conscience because then it becommeth sinne to him forasmuch as hee doeth it not in faith Lastly where the ciuill Magistrate doth restrayn and prohibit this degree it is meete reason that the people should forbeare the same as in all other ciuill ordinances which are not repugnant to the morall law of God True it is in Geneua and other free Cities there is some restraint of this degree as appeareth by the Confession of â—axony sect 18. Harmony of the Church sect 18. touching marriage neuerthelesse touching the lawfulnesse of the marriage of cousin germans Beza is plaine in his obseruations vpon that Confession when he sayth Wee admonish the people diligently that they doe not thinke that this degree is
is to bring them vnto him and to make them seeke him early and vntill affliction worke in vs repentance newnesse of life we haue no right vse nor true fruite of it Fourthly it is required of vs to praise the name of God for his mercy and goodnesse in sparing of vs and not pouring out the full viols of his wrath and indignation vpon vs and not coming out with all his fury and forces against vs. The practise of this praise we see in Dauid after the plague was ceassed 2 Sam. 24 25 hee built an Altar vnto the Lord and offered burnt offerings and peace offerings and the Lord was appeased toward the Land and the plague ceassed from Israel Hee did not onely call vpon God but offered the sacrifice of thanksgiuing vnto him Except we follow his example and practise this duty we rob God of his honour and prouoke him to take away his blessings from vs. When we are in affliction we are eloquent enough and haue tongues to vtter many prayers to haue the plague vpon vs remoued from vs but when we are helped and the iudgement is taken away we forget both Gods mercy and our owne dutie we consider not from whence our deliuerance commeth nor what it challengeth at our hands Fiftly we must remember that we thinke not our selues hardly dealt withall but take heed to our selues that we be farre from murmuring and complaining against God The Lord complaineth by his Prophet against such hypocrites Iere. 3 4 5. Ieremy 3 Diddest thou not still cry vnto me Thou art my Father and the guide of my youth will hee keepe his anger for euer will he reserue it to the end Thus they flattered with their lippes when malice was in their hearts they spake faire to God and pretended a great desire they had that they would faine please him while his hand is vpon them and while he striketh them with his rodde But what answere doth GOD giue and they receiue It followeth in the next words Thus hast thou spoken but thou doest euill euen more and more And as it was with this people so is our case when God at any time taketh vs in hand we speake him faire we humble our selues before him and stoope downe to take correction but eyther wee thinke the time too long while his rod is vpon vs and so wil prescribe him the time when to take it away or else we fret fume against him as doing vs wrong and wee sustained iniury at his hands But if we were acquainted eyther with our iniquity or with his mercy we would be otherwise minded and would confesse that all kindes of punishments are due to vs and indeed too little for vs yea we would easily perceiue that GOD is more sorrowfull for the correction which he is constrained to lay vpon vs then wee are greeued for the sinnes which wee haue committed against him If these things be found in vs if we acknowledge Gods mercy toward vs in our troubles if we call vpon him earnestly if we turne vnto him vnfainedly if we praise his name cheerefully and do not think our selues hardly dealt withall we shall not want comfort in our sufferings but be able to comfort both our selues and others Lastly it is our duty to bee patient vnder Vse 3 the crosse not to discourage our selues in our troubles whatsoeuer or how great soeuer they be nor to murmure and repine at them seeing our doctrine teacheth vs that he neuer powreth vpon vs all his wrath nor giueth vs a full cup to drinke vp euen the dregs thereof but tempereth seasoneth it in such sort that together with the affliction we may taste of his compassion Now to the end we may not despise the chastening of the Lord neyther faint when we are rebuked of him but may possesse our soules with patience and endure constant vnto the ende we are to consider three things First of all we must remoue all lets and impediments that may hinder vs in the course of patience Secondly we must learne and marke the motiues that may moue vs to the embracing of this Christian and heauenly vertue Thirdly we must examine prooue our selues whether this grace of GOD be in vs or not seeing vpon it as vpon a pillar resteth the life of our christian profession as we shall shew afterward Touching the first it standeth vs vpon to cut off and to cast away from vs all such things as may any way hinder our patience The Apostle writing to the Hebrewes and commending the constancy and patience of the Saintes draweth this exhortation Wherefore Heb. 12 1. let vs also seeing that wee are compassed with so great a Cloud of witnesses cast away euery thing that presseth downe and the sinne that hangeth so fast on let vs runne with patience the race that is set before vs whereby he declareth that the meanes to hold on our course with patience is to remoue the lettes and impediments that stand in our way The first hinderance is selfe-loue The hinderances of patience the very bane and poyson of all good and holy duties Wee loue our selues and our skinne so well that we shrinke backe our shoulders and pull in our heads when any perill beginneth to hang ouer vs as if some storme and tempest were imminent and ready to fall vpon vs. So long as this thorne sticketh in the flesh wee cannot loue the Lord nor yeeld obedience vnto him in bearing the crosse Hence it is that our Sauiour Christ saith Math. 16. verse 24. If any man will follow me let him forsake himselfe and take vp his crosse and follow me It is to our nature and the naturall man hard to suffer who desireth to sleepe in an whole skinne The second hinderance is desire of reuenge For these two patience and reuenge are as contrary one to the other as peace and warre as fire and water as light and darkenesse If Ioseph had looked to the iniurious dealings of his brethren toward him and to their wicked purposes intended against him he would neuer haue saide vnto them Gen. 45 5 8. Bee not sad neyther greeued with your selues that yee solde me hither you sent me not hither but God who hath made me a father vnto Pharaoh and Lord of all his house and Ruler throughout all the Land of Egypt If Iob had rested and contented himselfe in the attempts and robberies of the Sabeans and Caldeans hee would neuer haue broken out into these wordes The LORD hath giuen Iob 1 15 17 21 and the LORD hath taken away It belongeth not vnto vs to take or to seeke reuenge but to commit our selues and our causes to the God of vengeance The third lette is infidelity when we haue in vs an vnfaithfull heart and cast off all confidence in God who maintaineth the lot of all those that trust in him and depend vppon him What was the cause that the Iewes suffering want in the wildernesse
sometimes of bread and sometimes of water murmured against God and his seruant Moses And albeit they had most manifest experience both of the power and mercy of GOD in helping them in all times of neede yet they brake out into impatiency Exod. chap. 16 verse 3. Oh that wee had dyed by the hand of the Lord in the Land of Egypt Exod. 26 3. when we sate by the flesh-pots when wee did eate bread our bellies full The cause of this was an vnbeleeuing heart to depart away from the liuing God If therefore wee beleeue not in him â—â—m 20 12. â—â—al 78 22. to sanctifie his Name and to trust in his helpe if we doe not commit all our waies vnto him who hath promised that he will neuer forget vs nor forsake vs it is vnpossible that euer wee should possesse our soules with patience The last impediment is want of premeditation and consideration how we may continue and go through stitch without starting backe from our profession This is the cause that maketh men impatient and to giue ouer when we are tryed because wee neuer weigh the danger before we are tryed We must cast our accounts what it hath cost others what it may cost our selues It is worthy counsell giuen vnto vs by our Sauiour Christ Luc. 14 28 29 30. Which of you minding to build a Tower sitteth not downe before and counteth the cost whether he haue sufficient to performe it lest that after he hath laide the foundation and is not able to performe it all that behold it begin to mocke him saying This man began to build and was not able to make an end It is a dangerous case to be found vnprepared and vnprouided for the assault It hath wrought a relapse and apostacy in many so that they haue denied the faith and made shipwracke of religion Hitherto of the hinderances of patience now let vs consider the motiues that may perswade vs to seeke after it and to lay hand and hold vpon it Motiues to moue vs to patience First of all we must know that as all affliction is of God so he will be with vs haue care ouer vs vnder the Crosse Why then should we bee dismaied or discourage our selues in any troubles whatsoeuer seeing we are still in Gods sight and haue him ready to heare vs otherwise it could not but go hard with vs. It had gone hard with Moses being cast into the Riuer among the reedes except God had looked downe from heauen vpon him and directed Pharaohs daughter to take him vp The like wee might say of Ioseph when he was in irons and his feet held in the stockes Psal 105.18 1 Sam. 24 2 3. Iere. 38 6. Ionas 1 17. Dan. 3 21 6 16. of Dauid when he wandered in the wildernesse on the Mountaines and in Caues of the earth of Ieremy when hee was cast in prison of Ionah in the whales belly of Daniel in the den of Lyons and of his fellowes in the fiery furnace all these had experience of Gods assistance who was not farre from them in the day of trouble So it shall be with euery one of vs his countenance doth euermore behold the iust in all their sufferings calamities as the Psalmist saith The eyes of the Lord are vpon the righteous his eares are open vnto their cry Psal 34 15. And indeed we should be most wretched and miserable in all our afflictions in warre famine and pestilence and whatsoeuer chastisements befall vs except God had an eye to see vs an eare to heare vs an heart to pitty vs and an hand to saue and succour vs. Secondly we must consider what we haue deserued and how we may iustly be punished not only in that manner but in a greater measure This was the confession of the penitent theefe hanging vpon the Crosse and speaking thus vnto his fellow Luc. 23. Luc. 23 41 42 We are indeed righteously heere for we receiue things worthy of that we haue done but this man hath done nothing amisse We shew our selues to haue a sensible feeling of our sorrowes but are many times without feeling of our sinnes If GOD should lay more vpon vs he were not vniust inasmuch as we haue iustly broght it vpon our selues We see this in the Prophet Dauid acknowledging the same Psal 119 75. I know O Lord that thy iudgements are right and that thou hast afflicted me iustly We must confesse that nothing belongeth to vs but shame and confusion of faces Thirdly this meditation must enter into our soules and neuer depart from vs that God will turne all our sorrowes sufferings vnto the best so that neither tribulation nor anguish nor persecution nor famine nor nakednesse nor perill nor sword shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. This is it which the Apostle teacheth Rom. 8 28. We know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose This promise is assured vnto vs that he will sanctifie vnto our singular good not onely his blessings but his very chastisements and afflictions so that they shall bring vs neerer to God as the Prophet Dauid confessed he had receiued good by theÌ„ Psal 119. Before I was afflicted I went astray but now I keepe thy word Fourthly we are made to suffer heere that we might not suffer elsewhere For wee are chastened in this life lest we should bee condemned in the life to come If therefore wee be without correction whereof all the sonnes of God are partakers then are we bastards not sonnes as the Apostle speaketh to the Hebrewes Let vs call to our remembrance what Abraham answereth to the rich man Luke 16 25. Son remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted thou art tormented The rich man enioyed the desires and delights of his owne heart in this life therefore he was tormented in hell in the life to come Let vs patiently abide that which God layeth vpon vs wishing rather to suffer heere such troubles as are temporall then the torments of hell after this life which are eternall Fiftly it is the will of God that we should suffer to which wee must readily obey and humbly submit our selues as the Apostle sheweth Phil. 1 29. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake The heathen were wont to vse this as a reason to beare the cros because there is no remedy or redresse that it cannot be otherwise Seeing then they could not choose but suffer they taught that it is better to make a vertue of necessity then brutishly or childishly to despaire vnder it and seeing it must needs be so they must bee contented resoluing as Christ saith Acts 9 5. It is hard to kicke against prickes