and had praied with fasting they commended them to the Lord on whō they beleeued Acts 14 23. Likewise the Apostle left Titus in Crete that he should set in order the things that are wanting and ordaine Elders in euery City as hee had appointed him Titus 1 5. Thus we see what the practise of the holy Apostles was toward the Churches which they had planted so that in all kingdomes and Countries and Congregations conuerted to the true faith the ministery of the word must bee firmely established well seene vnto and regarded both to bring them to God and to settle them in God and to continue them with God that they may abide his for euermore Reason 1 Let vs search into the reasons heereof for the confirming of vs farther in this truth First a certaine and setled ministery is an euident signe and token that God hath a Church and people to be wonne and begotten by the precious and immortall seed of the word which is the seed of regeneration and by their ministry whom he sendeth and sanctifieth to teach them in the truth Where he will haue much labour to be bestowed and more planting watering to be vsed then in other places hee hath much people to be gained and gathered vnto him where he will haue little paines bestowed there he hath a small people and a little company to be saued Where he will haue no teaching he hath no Church to be collected and conuerted vnto the faith When Paul had preached the Gospell planted a church at Corinth and was ready to haue departed The Lord spake vnto him in the night by a visian Acts 18 9 10. Be not afraide but speake and hold not thy peace for I am with thee and no man shall set on thee to hurt thee for I haue much people in this City Hee must labour more plentifully and aboundantly among them because God had a greater people in that place On the other side where he would not haue them exercise their ministery it is a signe and token he hath no people there No labourers no corne no haruest men no haruest no shepheards no flocke Hence it is that when they had gone throughout Phrygia and the Region of Galatia they were forbidden of the holy Ghost to preach the word in Asia and after they were come to Mysia they assaied to go into Bithynia but the Spirit suffered them not Acts 16 6 7. Thus we see that a standing ministery is a signe of a Church and where the word is not there is no Church Reason 2 Secondly without the light of the word the people remaine in darknesse and cannot see they grope at noone dayes and know not what they doe as it was in Egypt when the plague of palpable darkenes was sent among them they saw not one another neyther arose any from his place Exod. 10 23. Thus it fareth with those that want the light of the candle or the shining of the Sunne of Gods word among them they lye vnder one of the most heauy plagues that can be but whē the word is sent vnto them they haue a great light to direct them in their waies according to the saying of the Prophet Esay 60 2 3. The darknesse shall couer the earth and grosse darknesse the people but the Lord shall arise vpon thee and his glory shall be seene vpon thee and the Gentiles shall come to thy light Kings to the brightnesse of thy rising Such then as haue not the ministery of the word are as a crew or company of infidels as an heard of brute beasts and cattel that are running on heapes to their destruction or like to those swine of the Gadarens into which the diuels entred at the permission of Christ so that they ranne violently downe a steepe place into the sea and perished in the waters Math. 8 32. Thirdly the necessity of a ministery is so Reason 3 cleere and euident that all the Gentiles had their Priests and Prophets that attended on their prophane and superstitious Altars and it was their first care to establish a religion such as it was among them This were easie to be shewed by the testimonies of antiquity out of all histories and records to haue beene obserued in all places at all times among all people After that Rome was builded and a sufficient people assembled in it immediately they established the worship of their gods indeed a false worship of false gods but therby they testified their great deuotion and theyr seruice and sacrifice done vnto them so that they erected a Colledge pontificall Plutar. in vita Numae ordained Bishops and instituted an High-Priest to haue authority ouer their Ceremonies and Lawes Virgil. Eglo 3. From hence commeth the saying in the Poet A Ioue principium that is Let vs make beginning with GOD. But to omit these wee see how Ieroboam that made Israel to sinne setting vp his two Calues appointed his Priests to attend at them Ahab and Iezabel had their idolatrous Chaplaines many Prophets of the groues 1 Kings 18 19. The colony brought from Babylon and placed in Samaria are saide to make a mixture of religion and to make vnto themselues of the lowest of them Priests of the high places which sacrificed for them in the houses of the high places 2. Kings 17. 2 King 17 32. Thus we see that among the very infidels No Priest no religion If it were thus among them who saw darkely and were without the true light of the Scripture much more ought wee to learne it that haue beene taught better things and haue the sure word of the Prophets to guide vs. Fourthly such is our frailety and weakenesse Reason 4 that notwithstanding wee liue vnder a setled ministery and haue giuen our names to the faith and haue yeelded some obedience to the truth yet we are ready to start back againe For as the body is prone to pine away without supply of daily food so are our soules ready to perish being destitute of the heauenly Manna of the word of God The wise man saith Where is no vision the people perish but hee that keepeth the Law happy is hee Prou. 29 18. The preaching of the word is the ordinary meanes of saluation and therefore without it the people perish The people of Zabulon and Naphtali were in the shaddow of death vntill Christ came among them and was reuealed vnto them Math. 4 15 16. The Prophet teacheth that the people are destroyed for lacke of knowledge Hos 4 6. When Moses was absent from the host of the Israelites onely forty daies they fell into idolatry worshipped the Calfe Exod. 32. So where the Minister and ministery of the word is wanting there for the most part no euill is wanting but swarmes of drunkards adulterers swearers theeues lyars and all kinde of impieties doe abound and ouerflow These are alasse too rife where the word is taught diligently and published in season and out
them might flourish also If they had bin grieuously afflicted the Church must also haue tasted of the same cup in some measure Thus were the people of God commanded to pray for the peace of Babylon the place whither they were carried captiue which was giuen them as a Sanctuary and place of retire Ier. 29. Ier. 29 7 Seeke the peace of the City whither I haue caused you to be carried away captiues and pray vnto the Lord for it for in the peace thereof shall ye haue peace God giueth the Infidels prosperity and blesseth them with an extraordinary peace howbeit hee respecteth the good of his Church therein Lastly herein we are to consider also the iustice of God For the Lord purposing to execute his iust iudgments vpon the Kings of the earth for their idolatries oppressions violences tyrannies murthers adulteries and such like impieties hath raised vp from time to time some to serue him in the execution of his high iustice against them punishing those that are euill by others as euill as themselues For this cause to make way for the accomplishment of his decrees hee maketh some Nation to grow strong and mighty as the oakes of the forest and to flourish for a while as the Cedars in Libanus that he may vse employ them as a staffe in his hand to chastise the rebellions of the vngodly and when he hath poured out his wrath vpon them and executed his indignation to the full he casteth the rod into the fire raiseth vp another for the consuming of them The Assyrians The foure Monarchies ouerthrowne one another the first Monarchy of the world ruled in a manner all Nations for many yeares After them arose the Persians who subduing the Assyrians obtained the Monarchy and reigned likewise a long space many Kings succeeding one another in that royall seate Then came the Grecians who preuailed against the Persians as they before had done against the Assyrians made themselues Monarches and masters of them and almost of the whole world Last of all all these being cut downe and so grubbed by the rootes that the place of many of them is no more to be known the Romane Empire abolishing the former succeeded in the souereignty possessed the dignity first in Rome and after in Constantinople Thus the sword of one hath bin drawne out against another al hath bin ruled by the iust iudgment of God to punish those that neither loued nor imbraced the truth The like we might say of Tamerlane the Tartarian the scourge or God terrour of the world he was raised vp of God and had his time who whipped the Turks by him as they had serued others All these horrible tyrants prospered in the world but it had a sudden end because it was neuer wel grounded But to leaue them and to come home to our selues let vs learne what maketh vs to prosper what shall make our names great and our families to flourish when all other shall wither as the grasse that to day is greene and to morrow is cast into the Ouen it is the imbracing of true religion Bethlehem was in it selfe little among the thousands of Iudah â—ich 5.2 â—ath 2 6. yet it was notwithstanding exalted and aduanced because out of it came Christ to rule his people Israel The Temple of Salomon was of wonderfull glory and renowne yet the Lord telleth the people after their returne out of captiuity that the glory of the second Temple â—ag 2 9. euen of that latter house should be greater then of that former and in this place he would giue peace by him that is the Prince of peace In like manner hee telleth Iosua that if the book of the Law depart not out of his mouth but that he meditate therein day and night obserue to do according to all that is written therein then hee shall make his way prosperous and shall haue good successe in al his enterprises â—osh 1 8. Do we then desire to be happy Do we wish blessednesse Labour to bee truely religious and to haue the power of godlinesse dwelling in thy heart Aduance it And it shall aduance thee Prou. 4 8. and â— 4. it shall bring thee to honour when thou dost imbrace it This is the way to finde fauor and good vnderstanding in the sight of God and man As for others that make a mocke of religion and doe not chuse the feare of the Lord that neuer regard to set it as a precious plant in their soules and in their houses they may peraduenture builde their nests on high for a time and make their children great vpon earth for a season but in the end their names shall consume as dung their roote shall bee rottennesse and their bud as dust that is suddenly blowne and borne away with a violent winde Vse 3 Thirdly must the ministery be established among all people vnder heauen Then let euery one of vs be careful for our parts to plant it among vs and to bring it home to the places of our abode In the most corrupt and ruinous times of the Church the people were carefull of this duty Micha in the booke of Iudges is saide to haue entertained and maintained a Leuite to instruct him and his family and said Now I know that the Lord will do mee good seeing I haue a Leuite to my Priest Iudg. 17 13. It is noted in the Acts of the Apostles that when Paul and Barnabas were come to Salamis they preached the word of God in the Synagogues of the Iewes they had Iohn also for their Minister Euery place therfore ought to haue their proper Pastour as euery flock their Shepheard and euery City their watchman Dauid was carefull aboue all Princes to settle good order among the Leuites that God might be serued and the people edified He diuided them into certaine orders Acts 13 5. 2 Sam. 6.2 1 Chr. 23 6. that so their labors might be equally indifferently diuided for the benefit of all persons He was zealous in bringing home the Arke of God Iehosaphat sent out Leuites to instruct the people This is a duty that doth neerely concerne vs our families not onely to be content to heare it abroad and to resort to it in other places but to ioyne together to bring it home to our owne doores or parishes that we may haue prouision of food our selues and not be driuen to seek for it elsewhere A point wherin alas we are too carelesse and thereby make little conscience to seeke after knowledge For how many thinke themselues discharged froÌ„ hearing the word and attending to the ministery of it because they haue not the word ordinarily taught among them If it were setled among them they could be content to giue the Ministers the hearing but if they haue it not they neuer thinke it any part of their duty to resort to the places where they may be instructed 2 Kin. 4 23. as
with his hands the thing which is good that he may haue to giue to him that needeth Secondly it is very comfortable to vs to be busied in them we must looke for a blessing vpon vs and them while we continue in them God appeared to Moses in a slame of fire out of the middes of a bush while he kept the flocke of Iethro his father in Law Dauid was chosen and taken from the sheepefolds to feed the people of God The Lord tooke Amos Amos 7. â—â— as he followed the flocke and said vnto him Goe Prophesie vnto my people Israel While the shepheards were attending their flocks by night and abiding in the fields an Angel of the Lord brought them tidings of great ioy which should be to all people that to them was borne that day in the City of Dauid a Sauiour which is Christ the Lord Luke 2.10 11. The like we might say of Iacob while he was faithfull in his calling the Lord appeared vnto him He chose his Apostles as they were busie in their callings and painefull in them Gen. 31. â— Matth. 4â— 21 and â—â— Peter and Andrew as they were casting a net into the sea Iames Iohn his brother as they were mending their nets for they were fishers Matthew the Publican as he sate at the receit of custome he saith vnto him follow me who arose immediatly followed him Mat. 9. While we walke in our callings we may look for a blessing but when once we goe from them and either forsake our calling or busie our selues in other mens callings we can expect no blessing at his hands for when we leaue them he leaueth vs when we returne to them he returneth to vs. Thirdly euery one must iudge and esteeme his particular calling to be the best and fittest for him The Apostle confirmeth this by his owne practise and example Phil. 4 12. I haue learned in whatsoeuer estate I am therewith to bee content This will arme vs against all discontentment and murmuring against God and make vs quietly to keepe our owne standing When Absolon was not content with the place of a Subiect and to be accounted the Kings sonne but said O that I were Iudge among you 2 Sam. 15 4. then he sought his fathers kingdome â— 20 24. When the sonnes of Zebede contented not themselues with the calling of Disciples but were enflamed with the thirst of honour and desire of dignity to be the greatest in the kingdome of Christ then arose enuy and heart-burning among them It is altogether vnpossible that we should rest well pleased with our callings and conditions and not climbe aloft aboue the places wherein we are set except we set downe this as our rest that our calling such as God hath appointed is the fittest and meetest for vs. Lastly euery one is bound to glorifie God in his calling though it be neuer so meane or base Wiues are charged to be obedient to their owne husband that the word of God be not blasphemed Tit. 2 5 10. Seruants are commanded to please their masters in all things that they may adorne the doctrine of God our Sauiour in all things Tit. 2 10. That the Name of God and his doctrine be not blasphemed 1 Tim. 6 1. This ought to be propounded vnto vs and set before our eyes to make it the end of all our actions that whether we eate or drink or whatsoeuer we do we may do all to the glory of God 1 Cor. 10. It is not the highnes or lownesse the greatnes or meannesse of our calling that God so much respecteth as the sincerity of the heart of him that walketh in his calling If it be not sound all our actions are corrupt We must not think that onely men of high callings are to giue glory vnto God it is a common duty required of all and woe vnto vs if we do it not The heauens declare the glory of GOD much more ought man endued with reason and vnderstanding 27. And of Kohath was the family of the Amramites and the family of the Izeharites and the family of the Hebronites and the family of the Vzzielites these are the families of the Kohathites 28. In the number of all the males from a moneth old and vpward were eight thousand and sixe hundred keeping the charge of the Sanctuary 29. The families of the sonnes of Kohath shall pitch on the side of the Tabernacle Southward 30. And the chiefe of the house of the families of the Kohathites shall be Elizaphan the son of Vzziel 31. And their charge shall be the Arke and the Table and the Candlesticke and the Altars and the vessels of the Sanctuary wherewith they minister and the hanging and all the seruice therof 32. And Eleazar the sonne of Aaron the Priest shall be cheefe ouer the cheefe of the Leuites haue the ouersight of them that keepe the charge of the Sanctuary Now we come to Leuies second sonne We haue spoken before of Gershon of whom came the Gershonites It followeth to speake of Kohath for to him his posterity were committed the most honourable offices as we shal see afterward in the next chapter Touching whom we may obserue as we did in the former these particular points First the families that descended of him which are foure in number the Amramites the Izeharites the Hebronites and the Vzzielites verse 27. Secondly the number of the males that came of them to wit eight thousand and sixe hundred verse 28. Thirdly the place where they pitched to wit the South-side of the Tabernacle verse 29. Fourthly the ouerseer or superintendent of them namely Elizaphan the sonne of Vzziel verse 30. Fiftly the charge and function committed vnto them were the chiefe things within the Sanctuary verse 31. Sixtly the ouerseer of all these ouerseers and the chiefe of them that were the chiefe was Eleazar the sonne of Aaron who had authority ouer all the Priests and Leuites verse 32. He was vnder Aaron appointed to haue the ouersight of them that had the charge of the Sanctuary For Aaron himselfe was the high Priest and his eldest sonne Eleazar was vnder him as it were the second Priest euen as in the reigne of Zedekiah the high Priest was Seraiah the second Priest was Zephaniah as we reade in the second booke of the Kings chap. 25 18. The Captaine of the guard tooke Seraiah the cheefe Priest Zephaniah the second Priest and the three keepers of the doore See the notes on the Geneua Bible The second Priest is thought to be one appointed to succeed in the high Priests roome and to supply his place if he were sicke or otherwise hindred and letted by necessary occasions Of this family of the Kohathites came Moses and Aaron And albeit the Lord appeared in speciall manner to Moses called him to be a most excellent Prophet to whom he reuealed himselfe as it were face to face and chose him to be the Gouernor of a mighty
full of good workes and almes deedes he kneeled downe and prayed 〈◊〉 9.40 and turning him to the body hee bad her arise and she opened her eyes and sate vp Heereunto also we may not vnfitly apply the examples of such as haue recouered out of eminent dangers and haue beene in a manner in the iawes of death and helde their soules in their hands as Hebr. 11.17 19. Touching Isaac hee lay bound with cords as a sacrifice vpon the Altar the knife was lifted vp to haue killed him and his father ready to haue offered him for a burnt offering and therefore he is also said to haue offered him accounting that God was able to raise him vp euen from the dead from whence also he receiued him in a figure The like we might say of many other the Saints that haue had experience of Gods power who being no better then dead in their own opinions by incurable diseases and incredible dangers haue notwithstanding been suddenly restored Hezekiah was willed to set his house in order for he should die his disease was mortall yet by prayer hee obtained the prolonging of his dayes When Daniel was in the lyons denne and the three seruants of God in the fiery furnace Noah in the Arke vpon the waters Ionah in the belly of the Whale where were they but after a sort in death yet all these had deliuerance and flourished againe like the Almond rod in this place The like we might say of Paul Cor. 11.26 and 1.9 10 he was pressed with trouble out of measure aboue strength insomuch that he despaired euen of life and receiued the sentence of death in himselfe yet God which raised the dead deliuered him from so great a death We reade in the actes of the Apostles that he was stoned with stones so that they drew him out of the citie supposing that he had beene dead but when the disciples stood round about him 〈◊〉 14.19 20 〈◊〉 2.27 he rose vp and came into the citie So doth this Apostle speake of Epaphroditus he was sick nigh vnto death but God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow This was likewise the flourishing of the Almond rod of Aaron Reason 1 This is not to be maruelled at forasmuch as God is the liuing God he hath life and being in himselfe and he giueth life and breath and being vnto other things This is a title proper and peculiar to God Matth. 22.32 and therefore it is said Hee is not the God of the dead but of the liuing Secondly he is of infinite power and was Reason 2 able in the beginning to create all things of nothing Heb 11.3 so that the things which were seene were not made of things which doe appeare Thirdly he Reason 3 can take away life and breath so often as it pleaseth him yea cast body and soule into hel Psal 104.29 Matth. 10.28 The vses remaine First this was a type as Vse 1 also the whole Priesthood was of the person doctrine Priesthood and kingdome of Christ as appeareth in many places of the Prophets Esay 11.1 2. Psal 45.6 and 22.14.18 Act. 13.23 Al our saluation springeth from his crosse and our life from his death He offered vp himselfe vpon the crosse for the redemption of our bodies to obtaine for vs euerlasting peace perfect righteousnesse and the kingdome of heauen he rose againe from death to life for our iustification Rom. 4 25. This is the rod that came out of the stemme of Iesse and as a branch that grew out of his roots who though he were put to death in the flesh and became as a dry and withered stalke and staffe that was not regarded 1 Pet. 3.18 Rom. 4.24 yet he was quickened by the spirit and God raised him from the dead so that hee became as the flourishing rod of Aaron in whom we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1.7 Secondly heere is also a type set forth for Vse 2 the confirmation of our faith in the doctrine of the resurrection of the body at the last day which as dry seede is cast into the earth and brought to dust yet in due time shall flourish againe as the rod of the almond in this place Dan. 12.2 Ioh. 5.25 and 11.24 25. Ioh. 19.25 26 29. This hath beene taught in all ages of the Church from the very beginning Gen. 4.10 and 5.24 Heb. 11.5 Iude ver 14 14. Exod. 3.6 15. 2 King 2.11 Esay 26.19 Notwithstanding in all ages some haue been found that haue denyed the resurection Among the people of God that Sadduces taught that man perished wholly and that after death there is no rising or returning to life but that he perisheth as the beast Matth. 22.23 Act. 23.8 And the Apostle Peter foretelleth that in the last dayes should mockers arise that should say Where is the promise of his comming 2 Pet. 3.3 4. and what is this else but not to beleeue that Christ will come againe to iudgement nor raise vppe the dead to life And in the Church of Corinth some were found which said there is no resurrection of the dead 1 Cor. 15 12. Some haue confessed the immortalitie of the soule as many also of the heathen did but touching the resurrection they haue fansied it to be in this life and not after death so that the resurrection with them is nothing els but regeneration to wit a dying vnto sin and arising againe to newnesse of life The authours of this heresie seeme to haue beene Hymeneus and Philetus of whom the Apostle saith Concerning the truth they haue erred saying that the resurrection is already past 〈◊〉 thereby doe destroy the faith of some 2 Tim. 2.18 Neither is this heresie dead with them but is reuiued and continued in the damnable sect of the Family of loue who hold that hell and heauen are in this life and no other resurrection of the body or day of iudgment or comming of Christ thē in this world To these we may ioin as next neighbors the Anabaptists of our times who vtterly deny that the same bodies which now we haue and shal lie in the dust shal euer rise againe but they hold that God at the second comming of Christ will make vs new bodies This is to maintaine a new creation of new bodies but to deny the resurrection of the former bodies For it is one thing to make and another to raise vp Against all these errors wee must cleaue to the simplicity of the Scriptures The resurrection proued For this is a fundamentall point of Religion if this be shaken and ouerturned all religion is pulled vp by the rootes Hence it is that the Apostle reasoneth against these at large 1 Cor. 15. and prooueth the point soundly substantially by many arguments The first reason First if there be no resurrection
is added vnto it is the ioy of the seuerall parts and the multiplying of many members is matter of great reioycing to the whole body and cause of stirring of vs vp to the praise of God who quickeneth theÌ„ that are dead and maketh them to bee found that were lost In the naturall body found deformed or defectiue if sight were giuen to the blinde or hearing to the deafe or speech to the dumb if life or limb were restored where it was wanting 〈◊〉 3 7 8. 〈◊〉 â— 24. what great comfort would this bring what great reioycing would it worke So in the mysticall body of Christ when any part or when many parts are added as ornaments of the body and helping to accomplish the number of the elect let vs break foorth into ioy of heart and reioyce that wee haue part and fellowship in this company Thirdly let vs not measure the Church by Vse 3 our owne outward senses When Idolatry and open wickednesse when superstition cruell persecutions ouer-spread all as an vniuersall darknesse couering the earth let vs not suffer our selues to be deceiued nor iudge rashly of Gods people We thinke the Church oftentimes like to perish and to be rooted out of the earth but the foundation of God alwaies remaineth sure and hath this seale the Lord knoweth who are his Therefore the Apostle teacheth That the Lord hath not cast away his people Rom. 11 1 2 3 4 5. When Elias saw the Prophets of God killed and the Altars digged downe God said vnto him I haue reserued vnto my selfe seuen thousand men which haue not bowed their knee to Baal Euen so then at this present time there is a remnant according to the election of grace Wherefore let vs not iudge rashly of priuate persons whether they be in the number of the elect or not much lesse of whole Nations and kingdomes We say commonly he runneth farre that neuer returneth Paul was a persecuter of the Church 1 Tim 1 13 but Christ appearing vnto him made him a Preacher of the Gospel Manasseh was an Idolater a sorcerer and shedder of much innocent blood when hee sate in his Throne and kingdome but hee remembred God afterward in the dayes of his affliction 2 Chron. 33 12. Mary Magdalen who led a wicked life out of whom Christ cast seuen diuels Mark 16 9 had her sinnes forgiuen and loued him much of whom she had receiued so great mercy The theefe that all his life had runne astray Luc. 23.40 and hunted after the goods of other men was vpon the Crosse conuerted to the faith he abhoâ—red his former life confessed his sinnes craued pardon blamed his fellow and longed after the kingdome of God This the Apostle auoucheth concerning the Corinthians when he had taught That neither fornicaters nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God he addeth Such were some of you but yee are washed but yee are sanctified but ye are iustified in the Name of the Lord Iesus by the Spirit of our God 1 Cor. 6 9 10. So theÌ„ we must iudge nothing before the time vntill the Lord come who shall lighten things that are hidde in darknesse and make the counselles of the heart manifest 1 Cor. 4 5. and then shall euery man haue praise of GOD. And let vs not be daunted and dismayed at the great number of the wicked of Atheists Libertines Epicures Idolaters Hypocrites Scorners Blasphemers seeing there is an vniuersality of the elect and faithfull though few appeare to our senses as did to the eyes of Eliah who in heart soule ioyne with vs of whose prayers we are partakers Lastly seeing there are many elected vnto Vse 4 life and saluation let vs vse all meanes to draw others to faith in Christ and repentance from dead works Let vs exhort one another while it is called to day lest any be hardened through the deceitfulnesse of sinne Heb 3 13. Let vs prouoke to good workes and so much the more seeing the day of the Lord draweth neere Heb. 10 25. For what knowest thou O man whether thou shalt win thy brother The husbandman planteth and watereth 1 Cor. 3 7 he tilleth soweth and when he hath done he committeth the successe to God looking with patience for early and latter rayne So must all the Ministers of God which are his laborers preach in season and out of season diuide the word of truth aright and take all occasions to win soules to God And this is that vse which the Lord himselfe teacheth and prescribeth Acts 18 9 10. Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee for I haue much people in this City Where wee see that howsoeuer Paul found much opposition against him at Corinth some resisting and others blaspheming himselfe ready to depart yet the Lord appeareth vnto him and encourageth him to continue his labours with promise of a plentifull haruest a rich recompence of reward that hee should not labour in vaine but be the Minister of life vnto many This is the greatest comfort to the Ministers of God to turne many to righteousnesse This shall be our Crowne and glory in the great day of account when the cheefe Shepheard of the sheepe shall appeare Therefore the Apostle chargeth the man of God to be of a patient spirit gentle towards all men 2 Tim. 2 24 25. suffering the euill instructing them with meekenesse that are contrary minded prouing if God at any time will giue them repentance that they may acknowledge the truth and come to amendment out of the snare of the diuel of whom they are taken prisoners to do his will To conclude let vs remember the saying of the Apostles Iames chap. 5 19 20. Brethren if any of you haue erred from the truth and some man haue conuerted him let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sins Where the Apostle teacheth that so manie of vs as haue receyued any gifts at the handes of God it is our duty not onely to vse them to our owne comfort but to labour diligently to profit others that so we may gaine glorie and winne soules to God by furthering the saluation of our brethren It followeth in the Text. Let mee dye the death of the righteous In these wordes is contained the second part of the conclusion of this first prophesie which is Balaams demand and desire that after the end of this temporall and mortall life hee may rest with the Saints and obtaine the blessed estate reserued for them This had bene a good and godly prayer if it had not proceeded from an euill heart and beene stained with a wicked life This desire of his was not constant and followed vnto the end but
the rest that remaine who were exempted out of the former training to wit the Priests and the Leuites For first of all Moses numbreth them according to their persons then according to their order and ministery Touching their persons in this chapter touching their ministery in the fourth chapter So then in this place the Tribe of the Leuites is numbred who were selected and separated to the worke of the ministry that they might therein serue God and his people In this Chapter wee are to obserue two things first The parts of Chapter a transition or passage by way of preface to this holy numeration distinct from the former in the 13. first verses secondly the numbring it selfe in the rest of the chapter Touching the first point which is the entrance wee must consider in it two other points first a description of the Tribe of Leui◠and of the family of Aaron forasmuch as Moses and Aaron the two heads of the people descended out of that Tribe as is more at large declared in the booke of Exodus and this is amplified by the circumstance of time in the beginning of the first verse In the day that the Lord spake with Moses in Mount Sinai Exod. 6 16. as if he had saide Now it is time to proceede to speake of the Tribe of Leni and to set downe how great the number of thē was when God commanded them to be numbred at Mount Sinai Osiand in Numb cap. 3. for as yet the people was not departed from thence where the law was giuen but first I will rehearse the names of the sonnes of Aaron who aboue or before others were appointed to the Priest-hood Secondly the presentation of the Leuites before Aaron to be numbred which we will reserue to be handled afterward in his proper place The description of Aarons family Touching the description of Aarons house and family whereon the numbring of the Priests depended First his sonnes are reckoned and their ministery declared verse 2 and 3. of which we haue heard more particularly in the book of Leuiticus chap. 8 and 9. Then the destruction of two of them which were the eldest is set downe Leuit. 10. for when they transgressed the Commandement of God offered strange fire before him they were consumed and confounded which is breefly repeated in the 4. verse but at large expressed in the 10. chapt of Leuiticus whereby it came necessarily to passe that two being cut off and leauing no issue behinde them that there remained onely two heads or families of the Priests to wit of Eleazar and Ithamar Verse 1. These are the generations of Aaron c We see in this place how Moses immediately after the numbring vp of the people that medled not with the ministery of the word or killing of the sacrifices or administring of the Sacraments or seruing in the Tabernacle or carrying of the Arke or teaching of the people handleth in the next place the forme and fashion of the ministery that laboured and spent themselues in the former things For let there be neuer so great order or good pollicy in the Common-wealth yet if the care of the ministery be neglected all is to little purpose Wee see from hence the goodly order that GOD obserueth in this great army he establisheth among them most carefully the holy Ministery to the ende they might be taught and instructed in the word Doctrine 1 Heereby we learne that among all nations people vnder the heauens There is an absolute necessity of a standing Ministery among all people the ministery of the word ought to be planted and established I say there is a great and absolute necessity of a standing and setled ministery among all sorts and conditions of men to guide them in the waies of godlinesse This appeareth euidently from the beginning for rather then there should be no teaching God himselfe was the Pastor and Teacher the Priest and Prophet of his Church and instructed them immediately by his owne voice without the ministery of man he was then the Shepheard and they the sheepe he the master and they the Schollers So he appeared to Adam and taught him and likewise his posterity after him Then there was no neede of any other Doctour or instructer he was all in all For as a man need not light a Candle at noone day thereby to see when as the Sunne shineth cleerely in his strength no more needed man in his innocency to be taught by man seeing he enioyed the bright Sun-shining of Gods glorious presence But when once mankinde began to multiply and encrease out of one house into diuers families as a tree displaying it selfe into many branches God raised vp ordinary and extraordinary Teachers For the father of the family was the King and Priest of it a King to rule a Priest to teach the will of God to his children Hence we reade that Enoch the seuenth from Adam prophesied of the second comming of Christ to iudgement Iude 14. with ten thousands of his Saints to execute iudgement vpon all vngodly sinners So then he was a Prophet raised vp of God in those corrupt times to reproue sinne and to conuince all that were vngodly among them of all their vngodly deeds which they vngodly committed After him he stirred vp Noah 2 Pet. 2 5. a Preacher of righteousnesse while the Arke was in preparing when the long suffering of God waited an hundred twenty yeares for their conuersion Besides that the people of God might bee sufficiently prouided for the first borne were also sanctified to this Office as we shall see afterward in this chapt and the chap. following and lastly in their stead the Tribe of Leui were set apart in whom alone it continued excepting the Prophets that had a speciall calling while the Synagogue stoode euen vnto Christ who when he ascended and led captiuity captiue gaue giftes vnto men at his pleasure and appointed some Apostles some Euangelistes some Pastors and Teachers for the perfecting of the Saints Eph. 4 12. and for the edifying of the body of Christ We see in this place that so soone as the law was giuen in Mount Sinai God appointed those that shold publish and preach the same and so soone as the Tabernacle was erected he ordained Aaron and his sonnes to attend vpon it and to perfourme their seuerall duties according to his direction and appointment Thus also did the Apostles deale so soone as they had preached the Gospell according to the commission and commandement they had receiued thereby gained a people vnto God they setled a ministery to continue and appointed Elders and Pastors ouer that people for the propagation of true religion and the strengthening of Gods seruants in all good duties This appeareth in the Acts of the Apostles Paul and Barnabas confirmed the soules of the Disciples and exhorted them to continue in the faith and when they had ordained them Elders in euery Church
preuent the danger now I haue alwaies taken you for my friend and therefore let me bee so bold as to aske a question of you wherein I vnderstand and know very well that you are able to resolue me in this and a farre greater matter C. The Minister answered I am no lawyer yet my friend I will do what I can for you and giue you the best counsell that lieth in me G. Sir the case is this There was a Gentleman not farre from vs committed to my custody certaine sheepe to keepe and indeed I cannot deny he gaue me a great charge of them and promised me a good reward for my labour so that I vndertooke the looking to them and the feeding of them But because I had other sheepe of mine owne also so that I could by no possible meanes looke to both flocks I put them out to another who agreed for a certaine stipend couenanted between vs to looke vnto them yet he was carelesse altogether in the businesse so that some of them stragled from the flocke and were lost others starued for want of feeding others were too high of the gall others the worms did gnaw and eate vnto the bones and others dyed of the rot wofull is the state of that flocke To be short and not to trouble your patience any farther the owner of them refuseth to deale with him that suffered the flocke to go to hauocke but commeth vpon me and requireth them at my hands and threatneth to trouble me for them C. No maruaile said the Minister you are bound to answer for them you vndertooke the keeping of them and therefore you are to be charged with them If I commit a treasure vnto you to keepe I must aske it againe of you and not of another If you put out your childe to nurse you wil require it againe of the Nurse that vndertooke the keeping of it G. I confesse answered the other this to be true but by your leaue Sir the case is altered in my matter For there seemeth vnto me small reason in it and little conscience to require that parcell of sheepe at my hands forasmuch as I designed them ouer to another and hee promised before many witnesses to discharge me C. The Minister replied That is no matter it is a plaine case you tooke vpon you to see vnto them and therefore it is great equity and conscience that you make them good This standeth with good reason is grounded vpon the law of God and man I dare assure you the law will passe against you by any verdict of twelue men in England and you will be constrained to pay for them The Gentleman trusted you with them and not your deputy and therefore I know no remedy for you nor any way to helpe you G. I am now satisfied I thinke you haue giuen a right iudgement But good Sir if the case be thus how commeth it to passe that you do the like and yet do not see it or if you doe yet thinke your selfe blamelesse The great Shepheard of the sheepe Christ Iesus hath committed his sheepe to you and you hauing also other sheepe haue committed one parcel to your Curate and Substitute who is careles and vnconscionable and suffereth them to perish how is it then that you who went about to perswade me do not perswade your owne heart that his negligence shall not excuse you but that the master of the sheepe will require them at your hands Is it law against me and not against your selfe Is it equity reason and conscience that I should answer for them that are lost and doth it not stand with as great equity reason and conscience that you shold answer for such as you suffer to perish I may say therefore to you as Nathan did to Dauid You are the man The case is yours and the danger is turned vpon your own head Repent and amend lest Christ say vnto you Thou euill and slothfull seruant Luc. 19 22. out of thine owne mouth will I iudge thee To leaue this parable let vs learne to looke to our seuerall functions with all diligence remembring the great charge we haue taken vpon vs the mainteinance that we do reape from it and lastly the accounts we shall giue of it Vse 2 Secondly it teacheth the Ministers as they desire the saluation of their people whom Christ hath redeemed with his most precious blood so they ought to be diligent in preaching the word in season and out of season that their consciences may beare them witnes that aboue all things they seeke to glorifie God in the instruction conuersion and saluation of the people Great was the care of the Prophets to warne the people of God of their sinnes They stood vpon their watch towers to descry the enemies They attended the flocke committed vnto them We haue a multitude of examples as it were a cloud of witnesses that haue gone before vs in this office but especially let vs looke vnto Iesus Christ the author and finisher of our faith O what diligence vnspeakable appeared in him The Euangelist noteth this out by many circumstances Math. 9 35 4 23. Iesus went about all the Cities and Villages teaching in their Synagogues and preaching the Gospel of the kingdome and healing euery sicknesse euery disease among the people The very word of going about from place to place doth carry with it a manifest signification of painefulnesse He refused to tarry long in one place as appeareth in his answer to the Samaritans Iohn 4. It was his meate and drinke to do the wil of his heauenly Father for therefore he was sent He preached and wrought miracles not only to those that came vnto him or were brought before him but of his owne accord he went about vnrequested Secondly it is a signe of no small diligence in that he offered his trauell not onely to one place but to many not onely to great Cities but also to small townes and to little villages as appeareth in the perambulation or visitation that he made for the instructiō of the soules of the poore people that wandred as sheepe without a Shepheard preaching diligently in euery place as he went Thirdly he leaueth not vnvisited and vnfrequented euery Synagogue or place of publike assembly for the preaching of the word he tooke all occasions and watched all opportunities to do good he taught in the City in the wildernesse in the high waies on the sea-shore in the Ship on the plaine on the Mountaine in the publike Temple in priuate houses in the corne fields and where not Fourthly the matter which in his doctrine he handled namely the Gospel of the kingdome serueth to commend his painfulnesse vnto vs forasmuch as truely and sincerely to preach the Gospel is a worke of much labor wonderfull care and great diligence Fiftly his desire was to doe all good that might be not onely to their bodies but to their soules seeing he did not onely teach them
but healed not some sorts but all kindes of sicknesses and diseases None of them though neuer so dangerous and desperate were to him incurable Lastly he could not bee staied from preaching sound doctrine and healing vnsound bodies by the vncharitable slanders and wicked reports of the Scribes and Pharisies who ascribing the working of his miracles to the power of Beelzebub the Prince of diuelles spake all manner of euill against him This worthy example and perfect patterne of all righteousnes the cheefe Pastour of the sheep ought we all to imitate that are entred into this calling let it be as a glasse to behold our faces and as a rule or squire to examine al our actions by it that thereby we may stir vp our selues to be diligent in our Ministery Seueral branches of this vse This hath sundry branches pertaining to it issuing out of the same roote First of all all Pastours must be diligent to know the state of their flockes and to take heed to their heards as Prou. 27 23 24. Forasmuch as riches are not for euer and the crowne endureth not to euery generatioÌ„ Such as are absent from them ordinarily cannot possibly know in what state they stand they must of necessity be ignorant of their condition When the master of the family is away the fellow seruants begin to smite one another to eate and drinke with the drunken Mat. 24 49. When Moses was in the Mount absent from the people they fell into idolatry and worshipped a golden calfe Exod. 32. The presence of the Minister ought to be an example of vertue and a stay to them in all well-doing Secondly we must not be discouraged by the vngodly speeches venemous tongues of wicked men thereby growing negligent in our functions Christ himselfe was euilly intreated counted a diuell called a Samaritan esteemed a wine-bibber and branded to be a glutton a friend of Publicans and sinners yet he ceassed not to teach and preach in euery city and village Eliah is charged to be a troubler of the state yet he shrinketh not backe nor spareth to rebuke the idolatries of the Priests of Baal 1 Kings 18 17. Acts 16 20 Paul and Silas are reported to trouble the City as Eliah before was to trouble Israel yet they continue and are not afraid to preach the Gospel of saluation Amos was accused to the King by Amaziah to haue conspired aginst him Amos 7 10. yet he would not giue ouer nor hold his peace This is a common practise of leud and prophane persons to perswade meÌ„ of great countenance and high places that we preach against them and that it is not the word of GOD that reprooueth them but that we single them out and so entitle them to our reprehensions verifying the saying of the Prophet They hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Amos 5 10. But sinne must not be left vnreproued and we must with deafe eares and dumbe tongues and blinde eies passe ouer such slanders as vnworthy to be answered or regarded and let vs endeuouring to carry a cleere conscience goe forward diligently and earnestly in the course of our Ministery remembring the example of Christ our Sauiour whom no cauils nor quarrels of his enemies could restraine from preaching the word to instruct the soule neither from working miracles to do good to the body and considering that he pronounceth all those blessed that are reuiled persecuted and slandered for the truths sake Because after the same manner they dealt with the Prophets that were before vs Mat. 5 11 12. Thirdly we must not be afraid of the faces and frownes of men It is the weaknesse and frailety of many men that they are ready to stand still and start backe at euery high and bigge looke of the wicked and thereby waxe feeble and faint-hearted at the great threatnings of the mighty Hence it is that the Lord saith Ezek. 3 8 9. I haue made thy face strong against their faces and thy forehead strong against their foreheads as an adamant harder then flint haue I made thy forehead feare them not neither be dismaied at their lookes though they be a rebellious house So he willeth Ieremy to speake vnto the people all that he commanded him and that he be not dismaied at their faces 〈◊〉 1 17. lest he be confounded before them Lastly we must wisely apply the word to the capacity and vnderstanding of all To speake generally to all is as it were to houer in the aire and in effect to speake to none The hearts of men are stony and are not easily broken They are as tough wood that must haue many strong blowes to cleaue it This is to diuide the word of truth aright â—im 2 15. to giue euery one his portion of meat in due season Then doth the word become effectuall and is made profitable vnto vs and preached with power and authority when it is brought home to the doores of our hearts and applied vnto our consciences True it is we cannot abide to haue our sores touched and our wounds searched but this is the onely true and right meanes to be cured We must therefore make much of such teaching and of such Teachers and as we tender the saluation of our soules so wee must desire to haue the word thus opened when it is so deliuered and handled let vs submit our selues vnto it with all reuerence and carefulnes It is a spirituall knife to launce vs and to let out our corruptions which are ready to fester within vs and to hinder the worke of it Lastly this serueth for instruction in a necessary Vse 3 duty required of the people toward their Pastours that seeing they haue a great charge ouer them to teach them they ought willingly to giue vnto them recompence of their labour and a liberall maintenance for the worke of the Ministery It is the ordinance not of man but of GOD that they which spend their time their study their gifts their strength their substance and euen themselues in the most profitable and necessary seruice of the Church 1 Cor. 9 14. should be bountifully prouided for and haue no iust cause to complaine of want This will appeare very plainely vnto vs How the Leuites were maintained vnder the law if we consider what alowance was giuen to the Leuites vnder the Law and how the maintenance of the Ministery standeth vnder the Gospel First of all the Scripture teacheth that they had 48 Cities and two thousand cubites of ground from their walles which I may call as it were their glebe lands Numb 35. This was to them a liberall portion and in so small a country a great proportion Secondly they had the tithes of corne Num. 18 21. Leu. 27 30 32 of wine of oyle and of all fruites herbes together with the tithes of the heards and flockes Thirdly Exod. 34 19 20. they had the first
stood that he did euer so much as sauour of any goodnesse that could not abide a faithfull Minister I deny not but he may deceiue himselfe but God is not mocked he may pretend piety but it is nothing but cursed and cankered hypocrisie The word is the seed of regeneration it cannot therfore be that such as haue bin brought to the state of grace and saluation by this precious seed of the word should abase abuse those by whom they haue beene begotten Will a sonne except he do degenerate and become a monster reuile him that brought him into this world and gaue him life and breath So is it as vnnaturall and much more to contemne the spirituall fathers of our soules forasmuch as of the fathers of our bodies we receiue only temporall life but of these eternal It is wel said by one of the ancients Ignat. ad 〈◊〉 that whosoeuer despiseth the Preachers of the Gospel is an Atheist and prophane person and a despiser of Christ himselfe These do not onely sinne against God and against the Gospel but against their owne soules they hinder their owne saluation and the saluation of many others and so make their meanes vnauailable and commit a sinne more heinous and horrible then that of Onan who spilled his seed on the ground least he should giue seed vnto his brother Gen. 38.9 The seed of the word is immortall and remaineth for euer and therefore is of greater price so that they are spirituall murtherers of thousand soules that seeke to spill it and spoile it as water on the earth least it should fructifie in the hearts of men If wee should see a man pull out his owne eyes that he might not see or cut off his eares that he might not heare wee would all pitty his case and say he were running madde But thus it fareth with these irreligious persoÌ„s they make them selues blinde that they might be without seeing they make themselues deafe that they might be without hearing and they harden their hearts that they might be without feeling â—s de Sacer. â—3 cap. 5. This is spirituall and desperate madnesse to despise so great a blessing without which we cannot be saued nor obtaine any good things promised vnto vs. And howsoeuer these men to excuse their owne impiety and to blinde the eyes of the simple will pretend loue and liking to the word it selfe yet they vtterly deceiue themselues for this is one rule to be obserued and learned of vs that whosoeuer abuseth the Ministers despiseth also the Ministery as he that liketh the Phisicke by which he is to be recouered will also make much of the Phisition whose counsell he hath vsed Whosoeuer accounteth not the feet of those beautifull that bring glad tydings of peace will not much esteeme the Gospel it selfe and whosoeuer despiseth the Messenger will not regard the message that is deliuered vnto him For the Ministery is the ordinary meanes wherby it pleaseth God to saue those that beleeue Rom. 1.16 1 Cor. 1.21 Let this be also another rule that whosoeuer account the Ministery of the Gospel as vile in their eyes it shall be easier for them of Sodome and Gomorrah in the day of iudgement then for them Mat. 10.15 and 11.24 yea Christ our Sauiour willeth his Apostles to shake off the dust of their feete â—ct 13.51 as witnesse against them that heare not their words neither receiue their persons Wherefore this also shall be another rule that to abuse the Ministers of the word and esteeme them as the of-scourings of the world whose feet as we heard are beautifull to all the elect because they bring glad tidings of peace and of all good things is an horrible sinne highly displeasing to God greeuously prouoking him to anger and swiftly calling downe iudgement vpon their heads Wherefore hee saith in the Prophet Touch not mine Annointed and doe my Prophets no harme And Moses prayeth to God on the behalfe of Leui â—eut 33.11 to smite thorough the loynes of them that rise against him and of them that hate him that they rise not againe The persons of Embassadours are by law of al Nations sacred and inuiolable Cicer. in Verr. act 1. Orat de Harus resp pro leg Manilia the heathen saw it and set it downe and neuer ceassed to reuenge the wrongs done vnto them both vpon particular persons and vpon whole Cities The Law of God and man sacred and prophane account the iniuries done vnto a messenger as done against him who sent him and therfore they were wont to be safely garded and protected not only in times of peace but amiddes the weapons and naked swords of the enemies Dauid reuenged most sharpely the iniuries and indignities offered to his Embassadours with the ouerthrow of the Ammonites 2 Sam. 10. and neuer did he shew the like exemplary punishment in that extrem manner Do earthly Princes and States reuenge the wrongs offered to their seruants sent out by commandement and commission from them and shall we thinke that the Lord of hostes the king of kings who is the God of vengeance will suffer the opprobries contumelies and contempts offered to his messengers to goe vnpunished The Ministers are the high Embassadours of God so that they send not themselues but are sent out of him and they execute not their owne willes but his will and therefore the infinite Maiestie of almighty God is violated and abused in the indignities that are offered vnto them and doubtlesse he will auenge his seruants which cry day and night vnto him Luk. 18.7 8. though he beare long with his enemies I tell you he will auenge them speedily No man offending in this kinde of vnkinde abuses toward them euer escaped the punishments of God How often did God plague his people in the wildernesse when they rose vp against Moses and Aaron the Ministers of God for their good who taught Iacob his iudgments and Israel his lawes When Ieroboam stretched out his hand against the Prophet to lay hold on him 1 Kin. 13 4. his hand wasted and withered so that albeit he put it out yet he was not able to pull it in againe The two Captaines with their fifties 2 Kin. 1.10.12 sent out by Ahaziah to apprehend the Prophet were destroyed with fire from heauen and neuer returned to bring their master word how they spedde The leude and vngracious children that mocked Elisha 2 Kin. 2.23 24 and vpbraided him with his baldenesse were torne in peeces by two Beares that came out of the wood vpon them The people of Israel that misused the messengers of God and contemned the Prophets 2 Chro. 36.16 that spake vnto them early and late were reiected and carryed into captiuity into the land of their enemies Neither is it to be maruelled at Act. 5.39 that God hath sent such strange examples of his wrath and indignation vpon the contemners of his Ministers forasmuch as they are as
to preserue holy things in their purity and to deliuer them as much as may be from contempt Obiection If it be said the word is the ordinary meanes of saluation if then they be denied the word they be barred from the means of repentance I answer Answer these are such as the bare word can worke no good vpon and therefore they are vnworthy of it except peraduenture when some part of the Scripture is expounded and such doctrine deliuered as by all probability and likelyhood may serue to bring them to repentance To admit of them at such times may seeme not altogether vnprofitable as for example when the Minister shall haue or take occasion to handle excommunication and to shew what a fearefull thing it is to be cast out of the Church and to bee deliuered to Satan the enemy of mankinde and to become his bondslaue Besides they want not altogether the meanes of repentance seeing they are priuately to be admonished not to be hated and counted as enemies but euery one is to labor their conuersion This appeareth farther in these foure points First Duties to bee performed to excommunicate persons we must loue the persons of the excommunicate in the Lord and thirst after their soules health Secondly it is our duty to exhort and rebuke them so that albeit we loue them we must take heed we do not flatter them and so harden them in their sinnes Thirdly we are bound to pray for those that are bound by the Church censures We are not to pray with him but it is required of vs to pray for him that God would open his eies turne his heart Lastly we are to assure him that vpon his repentance we are ready to imbrace him and to receiue him as a brother forasmuch as there is ioy in heauen for one sinner that conuerteth Againe it teacheth vs to auoid the conuersation of such as are cast out of the Church so far as we can are not by some necessary duty as by a band or chaine tyed vnto them as we shall farther declare afterward To be familiar with such giueth thē encouragement to continue in that dangerous and damnable estate Lastly wee see it is the duty of the Church to purge it of such offenders as a corrupt body of grosse and superfluous humors We see in the time of the Law they had in the Tabernacle not onely the Candlestickes and the Lampes to giue light but also pots pannes shouels beesoms snuffers snuffe-dishes such like vessels and instruments as serued to carry and conuay away all filth and vncleannesse from the place of assembly of the Congregation Prou. 25 4. The Lord will haue the drosse taken from the siluer that there may come forth a vessell for the finer neither will he haue any root that bringeth foorth gall and wormewood to be among his people Now we are come to the last but not the least point to be obserued in excommunication The sixt part of the description which is that the principall scope and end of it is the saluation and recouery of the offender and the bringing of him out of the wildernesse into the sheepfold of Christ frō which he wandred and went astray By his repentance the knot is loosed which before was strongly tied It is a medicine bitter indeed but wholesome vnpleasant to the flesh but profitable to the soule as an hot iron that seareth and putteth to paine but it tendeth to health it worketh sorrow but it is the godly sorrow that causeth repentance not to bee repented of The Apostle sheweth this at large in his second Epistle to the Corinthians speaking of the fruite of the excommunication of the incestuous person it wrought many worthy effects of true repentance he was ashamed of himselfe and of his sinne he had sorrowed greatly for it and was very neere to desperation so that he willeth them to forgiue him 2 Cor. 2 7 8. to comfort him to loue him and to receiue him againe as a Christian brother Let no man therefore condemne this censure or open his mouth against this ordinance of God so souereigne so profitable so necessary forasmuch as the Church casteth them out for a season that it may receiue thē againe for euer Secondly let no man condemne such persons as stand excommunicated though we cannot admit of them as Christian brethren yet they are naturall brethren may belong to Gods eternall election The incestuous Corinthian was iudged of many 2 Cor. 2 6. and put out of the society of the Church yet he was brought to repentance laid hold of the promises of the Gospel We haue this notable example commended vnto vs that we should make good vse of it He suffered a greeuous punishment for a greeuous offence but it was onely to humble him and to bring him to see his sin which otherwise he could not he would not Lastly we see that whatsoeuer power is giuen to the Pastors of the Church is giuen to edification and not to destruction 2 Cor. 10 8. God intendeth and the Church respecteth the destruction of the flesh and the mortification of the deeds of the old man but the saluation of the spirit in the day of the Lord. If then this ordinance worke not this sauing effect it cometh through their fault that doe abuse and contemne it Secondly seeing obstinate sinners are to Vse 2 be excommunicated The fearefull estate of excommunicate persons it doth shew vnto vs the fearefull estate and condition of such as are iustly excommunicated cut off from the society of the Church and from the company communion of beleeuers They are dragged as dead carcasses out of a City that others should not bee annoied with the stench and contagion of them This may appeare vnto vs by many particulars First they haue their names blotted out of the number of the people of God Gen. 17. Luke 6 22. This maketh their names to rot as dead branches to wither away No man looketh vpō them but with remembrance of their sin with terrour and detestation therof This is the highest punishment in the church it is as a piercing thunderbolt cast downe from heauen vpon the heads of dissolute liuers and incorrigible persons What greater honor can there be then to bee the sons and daughters of God whereby God is made their God as for others they are cut off from his protection they can looke for no blessings to come from him but all plagues and curses to ouertake them This is a misery of all miseries for as he is the God of his people Hebr. 1◠so he is a consuming fire to burne vp all his enemies If then we be his people he loueth vs he defendeth vs he heareth vs he receiueth vs he honoureth vs if not he hateth vs and withdraweth his grace from vs he leaueth vs as a prey to our spirituall enemies and cloatheth vs with shame as with a garment For as
Againe Verse 5. they musâ— suffer no razor to come vpon their heads but must let the locks of their haire to grow vntil the dayes be fulfilled in the which he separateth himselfe vnto the Lord besides they must not defile themselues by any dead body nor lament for any of the dead but if any did come neere them or touch them all was frustrate and made voyde the dayes of their separation and abstinence were to beginne againe and they stood in the state wherein they were before they entred into this holy vow The second degree of their sanctification was at the end of the dayes of their vow then they must be brought to the dore of the Tabernacle of the Congregation and offer their offering vnto the Lord c. Vse 1 This is the vow and these are the Rites belonging vnto it now let vs obserue the vses remaining for vs. For albeit these ceremonies be all abrogated and seeme nothing at all to touch vs and nothing at all to teach vs as things that when they were in their prime and greatest force belonged to the Iewes yet wee shall find great benefit to arise from hence to the whole Church And first concerning the sanctification of these Nazarites professing holinesse aboue others and in this course of a vowed kind of retyrednesse going before others it was a liuely figure of Christ signifying to them and to vs to the whole Church the wonderfull purity of Christ who was fully and perfectly separate from sinners For he was the Lambe without blemish or else hee could not be a sacrifice for sinne Obiect Leuit. 1.3 10 But was Christ such a Nazarite as these were heere spoken off and did he literally obserue these parts and ceremonies expressed in this vow I answere Answer no hee obserued no part of this vow The Nazarites abstained from wine the fruite of the vine the blood of the grape but Christ himselfe in his owne person did not so he dranke of the fruit of the vine and liued after the ordinary manner of other men and therefore after he had deliuered his last Supper Matth. 26.29 he saith I say vnto you I wil not drinke henceforth of the fruite of the vine vntill that day when I drinke it new with you in my Fathers kingdome And albeit he were falsely called a wine-bibber Matth. 11.19 as he was also slandered to be a Samaritan and to haue a deuill yet it sheweth thus much that he abstained not altogether from wine yea hee appointed others to drinke of it euen his disciples all other Christians at his holy Supper so often as they drinke of the cup of the Lord. The Nazarites had no razor come vpon their heads during the dayes of their solemne vow but whether Christ nourished his haire we haue nothing either one way or other that we can gather and conclude for certainty yet if we consider the words of the Apostle 1 Cor. 11.14 and marke the common custom of the rest of the Iewes which may be vnderstood out of this place it is not probable or likely that Christ did euer nourish and neuer cut his haire And lastly the Nazarites were not to come neer the dead nor to mourn for them but the Euangelists yeeld vs plentifull testimonies both that he came neere vnto them Obiect But some will say that he is called in Scripture a Nazarene or as some translate it a Nazarite Matth â—â—â— It was fulfilled which was spoken by the Prophets He shall be called a Nazarene I answer Answer we must distinguish betweene a Nazarite and a Nazarene For Christ is so called because he was a branch springing and flourishing from Nazareth as the place of his conception and education of which the Prophets speake in many of their writings and namely Zachariah Zach. 6 1â— Thus speaketh the Lord of hostes saying Behold the man whose name is Branch and he shall grow out of his place and hee shall build the Temple of the Lord. So then the Euangelist hath not respect or reference to these voluntary and vowed Nazarites of the old Testament neither doth he point out any certaine place out of some one of the Prophets but alludeth to such places where Christ is called that holy Branch which God promised he would raise vp to Dauid Howbeit he is indeed a true Nazarite or rather the truth of the Nazarites separate from all the corruptions that attend vpon the rest of the sons of men free from the common defilements of the world and that holy One which is called the Sonne of God Luke 1.35 To this purpose the holy Apostle speaketh Such an hie Priest became vs who was holy Heb 7.26 harmelesse vndefiled separate from sinners and made higher then the heauens who needed not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples For this cause he was conceiued by the holy Ghost in the wombe of the Virgin that hee might bee a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sinnes of the people Heb. 2 17. If any sinne had beene found in him his death could not be meritorious for vs he should haue wanted a Sauiour himselfe for himselfe So then hee became a pure offering and an holy sacrifice that our sinnes might be washed away and Gods wrath appeased toward vs. This is a great comfort for vs to consider the excellency of his sacrifice being without all blame or blemish without all fault or imperfection for he was miraculously conceiued partly to fulfill the prophesies of the Prophets Esay 7.14 and partly because the generation of mankind is wholly corrupted therfore in the birth of Christ it was most requisite that the vnspeakeable worke of the Spirit should come in that so hee might not bee tainted with the common and generall infection of originall sinne but might be endued with most perfect purity and innocency and so be fully able to couer our impurity and impiety Ephe. 5.26.27 and withall as by a certaine pleadge assure vs that in the end al our sins and imperfections shall be done away In him is that fulfilled therefore which is spoken in the Lamentations that he was whiter then the milke and purer then the snow and it agreeth more fitly and truly vnto him then vnto these Nazarites Secondly this teacheth that such as were Vse 2 speciall ornaments of the Church and haue receiued a more eminent office and calling then others should also labor to shine before others in holinesse of life according to the measure of grace which they haue receiued as Rom. 16.7 Salute Andronicus and Iunia my kinsemen and fellow prisoners who are of note among the Apostles These thus aduanced of God are in the eyes of the world as a City set vpon an hill a little blemish is soone seene in their face a smal staine appeareth in their coat and therefore Satan laboureth
strong meate Heb. 5.12 being altogether babes and vnskilfull in the word of righteousnesse not hauing our senses exercised to be able to discerne between good and euill They therefore are in a wofull and wretched estate that haue long liued vnder the preaching of the word the meanes of regeneration in this life and of saluation in the life to come and yet are more ignorant faithlesse fruitlesse disobedient and prophane then such as haue had no such meanes nor liued where the sound of the Gospel hath beene so plentifully heard Hence it is that Christ denounceth fearefull woes against Bethsaida Corazin and Capernaum where he had preached many Sermons and wrought many miracles he threateneth to cast them downe to destruction and telleth them that it should be easier for Sodome and Gomorrha in the day of iudgement then for them Matth. 11.24 The Sodomites had an heauy punishment in this life to be destroyed with fire and brimstone from heauen and to taste of a more heauy iudgement of fire and brimstone that burneth in hell and yet those vnthankefull cities that brought not foorth the fruits of the Gospel shall haue sorer iudgment for their disobedience at the day of iudgement when the Iudge of all the world shall appeare to iudge the quicke and the dead If a man after he haue receiued some benefit from another shal presently fly in his face and offer him open wrong and iniury it is certaine that the iniury indignity is much more grieuous then if he had receiued no benefit of him at all so when a sinner hath receiued great and singular benefits from God his sinne is made the greater by offending him What blessing is greater then the word when the kingdome of heauen is offered and opened vnto vs and what sinne can be so great as to reiect it and to account our selues vnworthy of eternall life Let vs therfore take heed how we vse his gifts and endeuour to profit by the meanes that he affordeth vs for our saluation lest it goe worse with vs then with the Turks and Infidels For except our righteousnes exceed others certainely our punishment shall be greater then theirs and then it had bin better for vs that we had neuer heard the preaching of the Gospel then hauing heard it proudly and presumptuously to reiect it 18 On the second day Nethaniel the sonne of Zuar Prince of Issachar did offe◠19 He offered for his offering one siluer c. In these words as also before and in the words folowing we see what is offred to wit siluer and gold they spare nothing they are no niggards they bring the best things that they haue Neither doe they bring the best in a sparing maner but they deale bountifully and liberally The doctrine Doctrine offered the duty required from hence is this We must serue God with the chiefest and choisest things we haue We must seru the Lord with the best things wee haue and imploy the best things that are fit for his seruice and that in a large and liberall maner according to our seuerall places persons callings conditions and abilities We reade that to further the building and furnishing of the Tabernacle men and women as many as were willing-hearted brought bracelets earings rings Exod. 35.22 and tablets precious stones and iewels of gold euery man that offered did offer an offering of gold vnto the Lord no man came empty Verse 27. So did the Rulers Princes yea they were so forward that the workemen complained that the people brought too much for the seruice of the work which the Lord commanded them to make Exod. 36.5.25.1.2 How farre are we from this in our dayes may we say of our times The people bring much more then enough for the worke of the Lord Oh that we might come but one degree behind them that it might be said our people bring enough But we cannot truely testifie so much The Israelites thought they neuer brought enough we thinke we neuer bring too little They offred more thē they were cōmanded we bring no more then we are compelled constrained to bring They brought willingly we giue grudgingly They offered with a glad and cheereful heart we will do no more then Law vrgeth or not so much They brought of the best we think the worst good enough for God and his worship and his Ministers The Prophet Malachi cryeth out against this sinne chap. 1.14 Cursed be the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing for I am a great king saith the Lord of hostes and my Name is dreadfull among the heathen The Spirit of God commendeth Araunah for his forwardnes bountifulnes in Gods seruice 2 Sam. 24.22 Let the king take and offer what seemeth him good to the Lord behold heere are oxen for burnt sacrifice and threshing instruments of the oxen for wood all these as a king he gaue vnto the king This also appeareth notably in Salomon touching the building of the Temple 1 King 5.17 and 8.63 and 6.21 22. 2 Chro. 30.24 The king al Israel offered sacrifice with him 22000. oxen 122000. sheepe at the dedication of the house of the Lord. The like we see in Ezekiah and if we go no farther thē to Abel in the beginning of the world he shewed forth the practise of this duty for he brought of the firstlings of his flock Gen. 4.4 and of the fat therof vnto the Lord and if he had had a better thing to bring no doubt hee would haue brought it So that this hath bin the practise alwaies of the best sort to offer in the best manner the best they haue vnto the best that is to the Lord himselfe Reason 1 This they did that God might euermore dwel among them according to his promise Exod 25.3 4 6 8. A great iudgement it is to haue him leaue vs and depart from vs. Nothing driueth him away sooner and causeth him to deny his presence then our dealing deceitfully with him Secondly if we giue not to God of the best the worst sort shall rise vp in iudgement and condemne vs the very idolaters that worship the workes of their owne hands Rom. 1.25 and turne the trueth of God into a lie shall goe before vs into the kingdome of heauen they thinke nothing too much they are content to spoile themselues that they may adorne their idols Exod. 32.2 3. Exod. 32.2.3 The Israelites desiring to haue an image of God to goe before them were content to breake off the golden eare-rings which were in the eares of their wiues and of their sonnes and of their daughters So is it with the Papists they account nothing too deare and precious which they are not ready to bestow vpon their images and such like will-worship Thirdly no man should repine to giue vnto God his own the best things we haue whose are they by right but his
saide that Ioseph was sold to the Ismaelites in the same chap. ver 36. that the Midianites solde Ioseph to Putaphar Pharaohs steward and chap 39 1. that Putaphar bought Ioseph of the Ismaelites which the Chaldean Paraphrast in the same place calleth Arabians To make this yet more plaine it appeareth Iudg. 6 3. that when Israel had sowen then came vp the Madianites Amalekites and they of the East to set vppon them they of the East were Arabians of the Desert so as where before in the buying of Ioseph the Madianites and the Ismaelites were confounded here the Madianites the Amalekites are made one nation and chap. 8 24. these nations are all called Ismaelites and neither Madianites nor Amalekites of which in processe of time came the Mahometan Arabians Neither is the marginall note vpon chap. 37 28 of Gen. in the Geneua Bibles any thing to the purpose who to auoide the confounding of these Nations and taking one for another tell vs that Moses wrote according to their opinion who tooke the Madianites Ismaelites to be all one For Moses wrote the truth as it was in it selfe who was no stranger but well acquainted in Arabia in the border whereof and in Arabia it selfe he had formerly liued forty yeres and therefore no man was better able to describe these places so that it is a vaine thing to make him vtter an vntruth contrary to his own knowledge and to follow the opinion of others that were deceiued The like mistaking of Ethiopia for Chush is found in many other places The first is Gen. 2 13. The name of the second riuer is Gihon the same is that which compasseth the whole land of Ethiopia in Hebrew it is the land of Chush But the Ethiopians are as much as blacke or burnt faces whose proper countrey is called Thebaides lying to the Southward of all Egypt farre distant from that land which was peopled and inhabited by the Cushites And Gihon is a riuer that watereth Chush and not Ethyopia But it will be obiected Obiection that Homer maketh a twofold Ethyopia the East and the West which also is found in Strabo For hee saith Odyss lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he sheweth expressely that the Ethiopians are diuided into two sorts some lye vnder the East Sun and some vnder the west But this serueth nothing to bring these Chusites to be either the one or the other Answer both of them being found elsewhere For the East Ethiopia is that which compasseth Nilus to the South of Egypt and is the south border therof now a part of the Empire of the Abyssines vnder Prester Iohn and the west Ethiopia is that which ioyneth it selfe with the riuer Niger which we call Senega and Gambria for there-about are these Ethyopians called Perorsi Daratites with diuers other names which Pliny numbreth in his fift booke and eight chapter Plin natur hist lib. 5. cap. 8. and these two do lye indeede directly east and west I meane that of Niger and the other of Prester Iohn But touching Chush and the region of the Ismaelites with the rest they are extended directly North from that of Ethiopia which is beyond Egypt The farther mistaking of Chush for Ethiopia may be shewed out of two places in the second book of the chronicles First where Zearah the Chushite 2 Chro. 14 9. brought an army of ten hundred thousand against Asa King of Iudah which army whence it came the question ariseth whether out of Ethiopia or out of Arabia where the Chusites inhabited Doubtlesse not from Ethiopia for that had bene a strange march and progresse for such a multitude or world of people hauing so mighty a King as the King of Egypt betweene Palestina and Ethiopia But these were the Cushites Amalekites Midianites Ismaelites and Arabians God hauing long before promised to make a great people of Ismael Gen. 25 16. and that twelue Princes should yssue from him For after that Asa strengthned by God had defeated this huge army swarming with such a multitude he followed his victory and tooke some of the Cities of king Zearah round about and among the rest Gerar. Now that Gerar should be any City of the Ethiopians no man can suspect or defend as appeareth in these places Gen. 12 11. and Exod. 17.8 compared together Abraham departed to the south country and dwelt between Cadesh and Sur and soiourned in Gerar. Now Sur is that part vpon which Moses and the Israelites first set their feete after they had passed the redde sea where the Amalekites set vpon them in Rephidim supposing they had beene weary and vnable to resist And in the history of Isaac it is written Genesis 26 1. that he went to Abimelech King of the Philistims vnto Gerar but no man is so simple as to say that Abimelech and the Philistims were Ethiopians The same might be shewed out of many circumstances in that chapter Lastly Moses himself describing the bounds of Canaan to confirme the faith and to quicken the hope of Israel hath these words Gen. 10 19. The border of the Canaanites was from Sidon as thou commest to Gerar vnto Gaza as thou goest vnto Sodome and Gomorrah and Admah and Zeboim euen vnto Lusha now Sidon was the Frontier of Canaan toward the North and Gerar by Gaza toward the South Another place of translating Ethiopia for Chush is in 2 Chro. 21 16. which the Geneua Translators haue thus The Lord stirred vp against Iehoram the spirit of the Philistims and Arabians which were beside the Ethiopians But the Philistims and the Negroes are farre asunder as euery one that looketh vpon a Map may easily iudge whereas the Philistims and Arabians do mixe and ioyne with the land of the Cushites and are distant from Ethiopia about 32. or 33. degrees and therefore cannot be their next neighbours inasmuch as all Egypt and the deserts of Sur and Pharan are betweene them so that it ought rather to be thus translated The Lord stirred vp against Iehoram the spirit of the Philistims and of the Arabians which confine or border vpon the Cushites for these indeede are their next neighbours But the Israelites had neuer any communion or affaires with the Ethiopians nor any intelligence or trade beyond Egypt to the South but the enemies which they had on the south and east parts were these nations of the Chushites Philistims Ismaelites Amalekites and Midianites who in one generall name were all Arabians Another mistaking of Ethiopia for Chush is in the history of Senacherib 2 Kings 19 9. where the Geneua saith he heard that Tirhakah king of Ethiopia was come out to fight against him This army that marched against the king of Arabia Antiq. lib. 10. cap. 1. not from Ethiopia as Iosephus himself maketh it manifest for he confesseth that this army came to releeue the Iewes and the Egyptians whom the proud Senacherib
liuing God which made heauen and earth it had beene enough to perswade them to zeale and sincerity But this most diuellish doctrine was not hatched and broached in those daies these newters cunning polititians of the world were not then heard of they are of a later brood sprung vp in these last and worst times It is the commandement of God that we should not follow the multitude Exod. 23 2. But if it were enough to be feruent in that which we follow we might follow the multitude as well as others and the greatest parâ— which commonly is the worst part Lastly it is our duty to striue to enter at the Vse 4 narrow gate The multitude cannot make that which is euill to be good neither that which is good to be euill and therefore we may not forsake the trueth because the multitude forsaketh it A great number cannot make vnrighteousnesse righteousnesse and therefore they cannot make a false doctrine and false faith to be good Hence it is that Ioshua after a generall receiuing of the couenant of God and embracing the true religion of the Prophets and Elders which did professe the same doth solemnely protest to follow this rule that although al they which were a great multitude should goe after another religion and serue other god yet saith he As for me and mine house we wil serue the Lord Iosh 24.15 Obiect But it may be obiected Is that alwaies false which the multitude holdeth or that euer true which the fewest beleeue I answere No Answer For when the trueth is generally embraced if any priuate conuenticle start vp afterward with different doctrine from that true Catholicke doctrine commonly receiue it is a marke of a false Church not of the true It is not a multitude simply that can marke out the Church but a multitude teaching professing and holding the truth But this is a false conclusion Popish and sophisticall conclusions A few must not forsake the multitude which professe the truth Therefore a multitude is a marke of the trueth Or thus It is good in good things to follow a multitude Therefore it is simply good to follow the multitude This is no better then a plaine fallacy to draw that to bee simply true and in euery respect which is true onely in some respect Besides by the strength of this reason why may we not conclude a few also to be a mark of the Church For in the time of Christ and his Apostles when the whole land of Israel boasted of the Law and of the Temple of the Priesthood and of the sacrifices the fewest number were the best the greatest number the worst Ier. 18.18 Esay 8.12 16 c. Reuel 13.6 7 8. The true Prophets were in a maner generally resisted they were reputed as monsters among the people which had made a conspiracy against God When Antichrist should reigne and make war with the Saints and should ouercome and power should bee giuen him ouer euery tribe tongue and nation then a few were the true Church of Christ which keepe the testimony of Iesus that are written in the booke of the Lambe slaine from the beginning of the world and all other multitudes were schismaticall hereticall which rose vp with different doctrine from the Apostles Thus we see that neither few or many are simply the Church not few because they are few neither many because they are many but if a few hold the faith of Christ those few are the true Church and not the many that are against them on the other side if many dispersed throughout the world beleeue aright those many are the true Church must be followed the rest which are few declining from them and departing from the truth are a false Church and we must decline depart from them and ioyne our selues to the former multitude And as it is in matters of faith so is it in matter of life and practise When we see many walke in euill wayes that leade to destruction follow them not ioyne not with them neither let vs addict our selues to them but by all means keepe our selues from them Let vs not do as the most do when they do euill but as the fewest do when they do good Let no man be emboldned or encouraged vnto euill when he seeth the multitude that run that way neither let any bee terrified or hindred from godlinesse and embracing true religion by the fewnesse of the professors thereof If we walke in the right way it shall leade vs to life Obseruations to be marked touching the following of the multitude albeit wee haue none to goe with vs. Some account it a sufficient excuse to say I do but as others do I shall doe no worse then others I shall escape as well as others An euill the more generally it is embraced the worse it is to be accounted and the more it ought to be resisted and preuented The moe that go to condemnation the greater is the horror of the condemned the moe the more miserable shal their condition bee It shall exempt no man from punishment though he pretend hee was moued and enticed by others The multitude stirring vp Saul to spare Agag and the fatter Cattle could not preserue him or priuiledge him from the wrath of God albeit hee alledged it as a buckler for his defence 1 Sam. 15 21. If all the world taking example one from another should follow an euill and wicked way the faithfull are bound to maintaine the right and truth both in life and in Doctrine Noah was a preacher of righteousnesse when all flesh was corrupted and Lot kept him vpright in Sodom and reprooued their vncleannesse So did Paul in Athens Actes 17 16. his spirit was stirred in him when he saw the City fully giuen to idolatry 30 And Caleb stilled the people before Moses and saide Let vs go vp at once and possesse it for we are well able to ouercome it The former euill report brought vp of the Land is illustrated by the contrary testimony of Caleb hee resisteth both them and their report and his faithfulnesse is set against the vnfaithfulnesse of the other tenne He sheweth that the land might be possessed and stirreth vp the people to the atchieuement of it he assureth them of victory and good successe if they builded vpon the vnmoueable rocke of Gods power Now albeit Caleb alone be named Yet Ioshua also is vnderstood as chap. 14 6. who ioyned not with them but because he was the seruant of Moses Why Ioshua holdeth his peace hee would not stirre vp the rage of the people against Moses and himselfe but hee held his peace vntill a fitter season were offered in respect of God of Moses of himselfe of the people of the cause A word spoken in season is as apples of Gold with pictures of Siluer saith Salomon Pro. 25.11 In this example Caleb speaketh to the praise of God in the middest of the congregation honoureth God before
rash boldnes and heady presumption of many men who nothing considering the corruption of their owne nature the vnstaiednes of their iudgement the leauen of error the subtilty of satan the craftinesse of false teachers the perswasible words of mans wisedome and the iudgement of God vpon all disobedient persons make no conscience whom they heare liuing in superstitious and idolatrous places do aduenture too far to thrust thēselues with great danger into their assemblies stick not boldly to heare the Sermons of Friars and Iesuites whereas they should rather stop their eares against such blasphemies and impieties as they are constrained to heare These presume too far vpon their owne knowledge and are oftentimes caught before they bee aware and entangled in the snare before they see it can discerne it Let vs haue eares of horne against their songs and enchantments And it serueth to meet with others that faile as much in their obedience who nothing regarding their owne frailty and weaknesse neither the deceitfulnesse together with the contagion infection of sinne dare thrust themselues into all companies and can glory that none shal be able to peruert them or to make them worse But it is easier to auoide their society Easier to auoid euil companie then to keepe our selues from euil being in it then to stand in it without yeelding to their euill We must feare our own infirmities lest we lose the graces of God A vagrant person that hath nothing to lose careth not whither he goeth or into what company he commeth because he knoweth he can lose nothing but the true man and honest traueller that carieth a charge about him and hath somwhat to lose maketh choise of times places and persons So such as are not setled in religion and are destitute of the grace of God care not where they becom or into what tentations they cast themselues al is one to them in what company so ere they be but he that knoweth himselfe aright considereth his owne frailty and he that hath any precious graces in his soule will beware to what place or company he resort least he bee robbed and depriued of them The least of Gods graces is much more precious then all the treasures of the whole earth Secondly the Ministers must watch and Vse 2 attend the flocke ouer which the holy Ghost hath made them ouerseers to feed the church of GOD which he hath redeemed with his owne blood Acts chap. 20. verses 28 29 30. Earnest teaching and preaching in season and out of season is most necessary 2 Tim. chap. 4 verses 2 3. If the preaching of the Gospell be not heard all errours heresies schismes vices and impieties will flow and abound in the Church When the light is taken out of the Candlesticke all is left in darkenesse and men groape in blindnesse not knowing whither they go or in what danger they remaine The true sheepheards serue to driue away the Wolues from the flocke lest they breake into it to kill and destroy When the foode of the soule is gone it cannot but famish and perish Amos 8 11. Prou. 29 18. Vse 3 Lastly it is the duty of all considering how prone we are to yeeld vnto euill to take heed to our selues to beware of false teachers and of wicked persons lest wee lose all that wee haue learned to the end we may receiue a full reward ◠Iohn 8. We must be constant and hold out to the end keeping faith and a good conscience Let vs exhort one another to this grace of perseuerance It is better neuer to begin then not to hold out vnto the end Verse 2 3. And all the Congregation of Israel murmured c. and saide Would God we had dyed in the land of Egypt c. In these words we see their murmuring in particular They wish that they had dyed in Egypt or in the wildernesse not that they might so cease to sin and enter into the kingdome of glorie for which the faithfull desire it Philip. 1 23. but through impatience and contempt of the mercies and blessings of God for they accuse him of cruelty or couzenage or both as if hee went about to betray them and deliuer them into the hands of the Canaanites and to destroy them their wiues and children Thus these traitors do accuse God of treason and al this because they should haue to doe with powerfull enemies as if they had not found greater experience of the almighty power of God Besides they accuse him of weaknesse as well as of rigor and cruelty as if he were inferior to those accursed nations Lastly to fill vp the heape measure of their sinnes they would needs goe backe againe into Egypt This mutiny passeth all the rest that went before or follow after God did punish the same more greeuouslie then any other For after so many benefits bestowed so many remissions obtained so many iudgments inflicted so many miracles shewed they esteemed this wonderfull deliuerance from the Egyptian slauery his feeding and conducting them through that great and terrible wildernesse Deut. 1.19 no otherwise then as notable effects of his hatred not of his loue imagining and charging Moses that they were led as a prey to be slaughtered All this mischiefe hatched and harbored among them came to passe through the deceitfull report of the searchers telling them that the Citties of their enemies were strongly walled and flanked with many Towers and Castles diuers of the people were giant-like men of fearefull stature which so far ouertopped the Israelites as that they appeared to them and likewise to thēselues but as Grashoppers that is of small stature in comparison of them Hereupon they refuse to goe any further and proceeding in their insurrection they determine to cast off Moses and to leaue him to shift for himselfe so consulted to chuse them a Captaine or as they cal it now adaies an Electo to carrie them backe againe into Egypt and to yeelde themselues againe into the hands of Pharaoh They began with weeping and teares but they end in rage and madnes proceeding from one degree to another in the end seeking to murder such as exhorted and perswaded them to obedience The doctrine Doctrine Wicked me◠proceed fr◠one euill to another It is the nature of wicked men they doe not onely sin but they increase their sins and adde sin vnto sin they proceede from euil to worse and cease not till they haue filled vp the measure thereof Gen. 15.16 2 Tim. 3.16.17 Mat. 23.32 Rom. 6.19 Eph. 4.19 Being past feeling they wrought all vncleannesse For first they are compared to fooles men Reason 1 besides themselues Salomon affordeth the wicked no better title because though hee knew iudgment prepared and prouided for him due to his sin yet he runneth on like a foole in his wicked course Prou. 7.22 Lu. 15.17 adding sinne to sinne and neuer applying the threatning to himselfe Secondly they through custome
whether we shall returne to them aliue or not forasmuch as wee carry about vs euermore houses of clay And when we come into them we know not whether we shall go out of them againe vpon our feet or be carried out vpon the shoulders of others Lastly the manner and kinde of our death is also as vnknowne as the rest whether we shall dye a naturall or a violent death a suddaine or a lingring death whether our life shall be prolonged to the last point and period of nature our heat and moysture being consumed Cicer. de ◠as the light of a candle consumeth by little and little and at length goeth out of it selfe or whether it shall be taken away by fire by water by sword by famine by pestilence by beasts and such like casualties incident to the sonnes of men all which proclaime and publish in our hearts the vaine condition of all flesh Reason 2 Secondly God hath prepared for vs a City whereof he is the builder and maker This City we seeke being Citizens of the heauenly Ierusalem the mother of vs all For we shall neuer sufficiently be brought to acknowledge our fraile and brittle estate vnlesse wee be raised and lifted vp to the meditation of our future condition in the life to come If then the kingdome of glory be a place of rest what is this present estate but a sea of sorrowes If the heauen be our natiue Country what is the earth but an exile and banishment ◠3 20. If it bee true happinesse to enioy the blessed presence of the liuing God then it must needs be a miserable thing and death it selfe to want it If to leaue this earthly tabernacle be a setting of vs free and at liberty what is this body but a prison If immortality be as the putting on of a garment 〈◊〉 5.6 what is our mortality but as it were a nakednesse Lastly if to die in the Lord bee to goe vnto God what is this life but an absence from him This did the Patriarkes professe and to this they sealed by their practise Heb. 11 13 14 15 16. Abraham possessed not one bredth of a foote sauing the purchase bought to bury his dead Iacob was banished out of that Land a great part of his life Isaac and the rest of the fathers had but their walke in it and enioyed it as a pledge of another Country which is aboue Vse 1 The vses follow If we haue heere no abiding City in the daies of our vanity then acknowledge Gods great mercy toward vs being so vaine We see other creatures in their estate more permanent then man is far exceeding and excelling in naturall gifts in seeing tasting mouing hearing touching and such like properties yet no creature tasteth of his sauing mercies as man doth This consideration doth the Prophet leade vs vnto Psal 8 3 4 6 7 9 that hee is mindfull of him and visiteth him and hath put all things vnder his feet There is no merite in vs to be a motiue to moue him to shew so great mercy vnto vs. He findeth vs walking in our sinnes as it were wallowing in our blood all our righteousnesse is as a foule and filthy cloth Esay 64 6. This vse Dauid vrgeth Psal 103 14 15 16 18. Hee knoweth whereof we are made he remembreth that wee are but dust the daies of man are as grasse as a flower of the field so flourisheth he but the louing kindnesse of the Lord endureth for euer he is full of cōpassion and mercy slowe to anger of great kindnesse So that he confirmeth himselfe others in Gods mercy by the consideration of our owne vanity Vse 2 Secondly seeing our daies be vaine short why doe we carke and care so much for the things of this life what we shall eate what we shall drinke and what we shall put on Why do we eate the bread of sorrow with too much painfulnesse heape vp worldly things It may be we shal not come to the sight of the fruite of our labours much lesse to the partaking of it A traueller the shorter his iourney is the lesse his prouision is We are all trauellers we are in the way to our country and we are not far from the end of our iourney what folly then and madnesse is it to cast all our thoughts and meditations to earthly things and to care not onely for the morrow Math 6 25 34 but for moneths and yeares This our Sauiour setteth downe Luke 12 19 20 21 for when the rich man saide to his soule Soule thou hast much goods laid vp for many yeares liue at ease eate drinke and take thy pastime It was answered him O foole this night will they fetch away thy soule from thee then whose shall these things bee which thou hast prouided So is he that gathereth riches and is not rich in God Hereunto consenteth the Apostle Iames chap 4 13 14 15. Go to now ye that say to day or to morrow we will goe into such a City and continue there a yeare buy sell and get gaine and yet ye cannot tell what shall be to morrow for what is your life It is euen a vapour that appeareth for a little time and afterward vanisheth away for that yee ought to say Thus rather the words are to be read if the Lord will both we shall liue and we shall do this or that Salomon hauing had plentifull experience of the shortnesse and vanity of mans life penned to this purpose the Booke of Ecclesiastes which is as it were the marrow and pith yea the very quintessence of all his best knowledge and wherein we may see the refined wisedome of reformed Salomon he proclaimeth Vanity of vanities all is vanity there is an euill which I saw vnder the Sunne and it is much among men one to whom God hath giuen riches treasures and honour he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof a strange man shall eate it vp though he leaue no sparke behind him neither son nor brother yet doth he not thinke for whom do I trauaile and defraud my soule of pleasure This also is vanity and this is an euill trauaile Eccles 1 2 and 4 8 and 5 12 and 6 1 2. To conclude this vse if we be not strangers in this life wee shall haue no part in the kingdome of heauen If we will haue God to auow and acknowledge vs for his children let vs liue heere as forreigners and warfaring men in our iourney or rather in our race We haue pitched and patched vp a Tent or Tabernacle for a day or a night we must not nestle our selues heere we must not alwayes goe groueling to the ground nor intangle our selues in the affaires of this life to make it our euerlasting habitation but bee flying vpwards as birds sitting vpon a bough True it is God is so fauourable to many
things as trauellers not possesse any thing as Conquerers yet nothing at al albeit neuer so right or reasonable and so equall or honest is granted permitted to Gods people Wherefore Sihon either resoluing with himselfe to deale vniustly and vnkindly or suspecting that vnder a faire colour and outward shew of honest dealing they might haue a further proiect and hide the depth of their cunning deuises as oftentimes is vsed at the dyets and consultations of Princes and beeing enflamed with the malice of his owne heart Guicciard hist lib. 11. 19. he dealeth more vnmercifully with theÌ„ then the Edomites and Moabites had done and denieth that fauour and friendship which they had found among them Indeed the Edomites denyed them passage thorough their Land as we saw before chapter 20 yet they suffered them to trauell by their Coast Borders and solde them foode for their money Deut. 2 29. The Moabites another enemy permitted them indeed to passe by their Borders but refused to giue them meate or water for mony as appeareth Deut. 23 3. But the Amorites worse then both the former not only affoorded them no commodity but being destitute of all sparkes of humanity denyed theÌ„ passage in word and deed In word he answered Thou shalt not passe In deed he vnited his forces he tooke the field and so prouoked Israel to battell who lay still and stirred not against him True it is Israel had Gods purpose reuealed vnto them to subdue them and enter their Land but Moses waiteth with wisedome vntill they were teazed and constrained to defend themselues lest if they had begun and giuen the occasion the enemy should vpbraide them with iniustice and charge them with oppression chalenge them for wrongfull vsurpation Now they deale vprightly euen their enemies being Iudges inasmuch as Nature teacheth euery man to resist force with force Cicer. pro â—loâ—e and defend himselfe with his weapon against open and outragious violence The occasion being offered and the fire kindled by Sihon Israel being compelled fighteth against him ouerthroweth him in the battell and inuadeth his Dominion and maketh them all passe vnder the mercy of the sword without compassion sparing neither men Deut. 2 34. women nor children This victory is amplified by a particular enumeration of the Cities which they subdued and they inhabited euen in the head-Citty Heshbon Afterward their right to these places is proued and confirmed For albeit Heshbon properly belonged to Moab as a part of his Dominion yet all that coast euen to the Riuer Arnon was come by conquest into the possession of Sihon King of the Amorites so that the Israelites tooke not away any thing from the Moabites according to the commandement of the Lord Deut. 2 9. Iosh 13 25 but from the Amorites whose whole Countrey was alotted to his people GOD scattering the people that delight in war and take pleasure to shed blood This is that mercy of God which Nehemiah magnifieth chap. 9 8. Thou madest a Couenant with Abraham c. And Psal 78 55. Hee cast out also the heathen before them c. Thus did God shew himselfe to be the Shepheard of Israel that led his people like sheepe and brought them into the Borders of his Sanctuary which his right hand had purchased Here was the beginning of all comfort heere they began to set down their rest heere they saw the first fruites of their labours assuring them that as God had begun to performe his promise so he would continue to finish his owne worke Furthermore their right in possessing of these places is declared by a publike song of triumph and victory as it were a Trophie fet vp which was made by the Poets of that time to make knowne to posterity the victory of the Israelites and their lawfull claime to those Cities which they had won by the dint of the sword This Poeme was not a song made by the Amorites as many suppose but composed by the Israelites as appeareth by these reasons First we see it to be a most common and vsuall thing with the people of God when they had obtained any victory or receiued any benefit to leaue some token monument of it to posterity to acknowledge by whose hand they haue preuailed This we see in the words going before ver 17 18 where they sang a song of thankesgiuing for the Well which God had granted and they had digged Secondly it is no ordinary and vsuall thing with God to alledge the sayings of heathen Poets and so to sanctifie their prophane writings to be holy Scriptures True it is the Spirit sometimes produceth a short sentence to conuince the heathen by their own Prophets but neuer citeth an whole Poeme as Moses doth in this place Thirdly in the 30 verse it is saide We haue destroyed them vnto Nophah and subdued Sihon that had conquered the Moabites by which meanes Israel came to dwell in the Cities of the Amorites Fourthly here is pronounced and concluded the wofull and wretched estate of Moab â—g 11.33 for their idolatry and trusting in their god Kemosh which had deceiued them and deliuered them into the hands of their enemies which agreeth not to the Amorites as deepe in the sinne of idolatry as the Moabites and worshipping the same Idoll the Moabites did For Kemosh was the god of the Amorites Ammonites and Moabites Therefore as the Prophet saith â—y 2 11. that the Gentiles will not change their gods so it may be truely said they will not reproch and reuile their gods Thus then we see this was one of the songs of the Israelites most likely to bee penned and published by Moses himselfe who as he was brought vp in all the learning of the Egyptians â— 7 22. so he was cunning in this faculty as appeareth in other places of his works This Song or Sonnet remaining as a Testimony and witnesse of their iust conquest to ages succeeding setteth downe both the vsurping of the Amorites the recouery of those places out of the hands of the Amorites by the Israelites First it sheweth how Sihon inuaded the Moabites and exhorted his army to play the men appointing Rendevous place of meeting to be at Heshbon willing them to resort thither to begin the battell stirring theÌ„ vp to repaire the breaches of that City which Sihon made the head and mother-city of his kingdome and then inuading other parts of Moab which were wasted consumed with fire and sword Thus he seemed to haue most reason and right â— Aâ—al â— who had greatest strength They got their superiority by cruell iniustice and wrong vsurpation the distressed Moabites chusing to sell their liues in the field with honor seeing they could not enioy them with safety in their Cities Sihon then beeing thus Conqueror the Poet bringeth him in insulting ouer his enemies vaunting in his owne strength and ascribing the victory to his own power their god Kemosh the
as his Lord if they haue called the Master of the house Belzebub how much more them of his houshold Vse 1 Now let vs see what vses may be gathered from hence First we may assure our selues that it is a lamentable and wofull condition to liue and dwell among such mallitious mischieuous enemies They grin and grinde their teeth at vs like Dogs they gape at vs with their mouthes like the ramping and roaring Lyon they push at vs with their heads like the fat Bulles of Bashan they run at vs with their hornes like the Vnicorne they whet their tuskes at vs like the wilde Boare out of the wood they seeke to eate vs vp like the sauage beasts of the Field and Forrest Would we not take it to bee a fearefull condition to be carried into a great and terrible Wildernesse and to be compassed about with Dragons Tygers Beares and other deuouring beasts ready to eate vs in peeces while there is none to helpe But man vnto man is many times al these especially the vnfaithful man to the faithfull â—or what fellowship is there between the seed of the woman â— Cor 6 14. and the seed of the serpent Whâ—t communion betweene light and darknesse and what concord betweene Christ and Belial This the Prophet acknowledged felt by experience in his owne person 〈◊〉 20 5 6 7. Wo is me that I remained in Meshech dwel in the tents of Kedar my soule hath too long dwelt with him that hateth peace I seeke peace and when I speak therof they are bent to warre For as the societie of the faithfull is good and comely like the precious oyntment vpon the head of Aaron and as the dew falling vpon the mountaines of Hermon and Sion because they take sweet counsell together and go vnto the house of God as companions so the accompanying conuersing with euill persons is irkesome and tedious vnto the godly as if they liued with Wolues and wilde beasts in the Wildernesse True it is the people of God hate and abhor the sinnes of the vngodly but yet loue their persons as the Physitian hateth the disease but loueth the person of his Patient But the vngodly hate not onely the infirmities of the faithfull but their persons euen to the death as the dung of the earth and the off-scouring of all things and therefore we must needes account it a wofull condition full of greefe anguish and vexation of Spirit to liue among them This life is as a continuall death Secondly seeing this is the entertainment that we must looke for and shall finde in the Vse 2 world to bee hated and harrowed by the vngodly it standeth vs vpon to liue in vnity and to loue one another as the children of the Father and the disciples of Christ When enemies dayly increase and ioyne their forces together in a common band an vnited league it standeth all those vpon that are of the communion of Saints that are come vnto Mount Sion to the City of the liuing God Heb. 12 â—â— 23 and to the assembly and congregation of the first borne which are written in heauen to vnite combine themselues together as one man The aduersaries of the Church are many their power is mighty their malice is vnsatiable against the little flock of Christ it is time therfore for vs to ioyn our selues against the common aduersary Who can be ignorant how the popish crew associate themselues together seeking to subuert the state and to ouerthrow religion established among vs being resolued by murdrous Masse-Priests and set on fire of hel Wee haue also many hollow-hearted hypocrites damnable Atheists filthy Libertines sundry loose liuers that can abide none to make any sincere profession of godlinesse The poor sheepe and innocent Lambes of Christ amidst so many subtle Foxes and cruell Wolues had neede loue one another beeing hated of the world and seeke the good one of another being maligned of the wicked Heereunto Christ exhorteth in sundry places as Ioh. 13. A new commandement I giue vnto you that ye loue one another Iohn 13 3â— 35 16 12 1â— 13. 1 Iohn 3 1â— as I haue loued you that ye also loue one another By this shall all men know that ye are my disciples if ye haue loue one to another And in the 16. Chapter hee mooueth the Disciples to loue one another seeing they are hated of the world as their Mayster was This therefore is the comfort of a true Christian that albeit he be hated of the vngodly yet there is a true communion among the beleeuers of all gifts and graces granted vnto them being ready to teach the ignorant to gather home them that go astray to binde vp the broken-hearted to comfort the weake to conuince the deceiued to admonish the vnruly to stirre vp them that are dull to encourage all in well-doing And touching the bodies of our brethren those that haue this worlds good must shew themselues willing to help the poore to feed the hungry to cloathe the naked to raise vp the distressed to visite the sicke and to do good to all but especially to them that are of the houshold of faith Gal. 6 10. Lastly seeing hatred lodgeth in the heart Vse 3 of a wicked man toward the faithfull it is our duty to pray to God to be deliuered from vnreasonable and euill men Seeing all haue not faith â—ess 3 2 3 and that liuing among them wee may be established and kept blamelesse and pure from euill and may shine as lights in the midst of a crooked naughty Nation â— 2 15. holding foorth the word of life This the Prophet Dauid declareth Psalm 35 12 13 15 16.17 Thus doth God weane vs from the loue and liking of this world that we should looke and long after his kingdom where is fulnes of ioy for euermore Verses 25 26. And Israel tooke all those Citties therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages thereof These Cities taken by the Israelites did sometimes belong to the Moabites as appeareth Iudg. 11. But Sihon had taken them from Veheb the former King of the Moabites So theÌ„ in these words we haue the preuenting of an Obiection 〈◊〉 Num. â— 21. as Lyra well obserueth vpon this place where it is saide that Israel dwelt in Heshbon in the Villages thereof which properly belonged to the Land of Moab as part and parcell thereof being now rent and torne in peeces as a body that had lost many limbes and members Some man therefore might aske the question how came the Israelites to possesse that Land seeing they were expresly restrained and forbidden of God to fight against the Moabites they were tolde that they should haue no part nor portion of their Land giuen vnto them Deut. 2 9. Thou shalt not vexe Moab neither prouoke them to battell for I will not giue thee of their Land for a
with many dangers that will dwell in Canaan They had already ouerpassed many perils and ouercome sundry enemies now they might begin to looke for rest and to repose theÌ„selues in peace and quietnesse But see here in the example of the Israelites as in a glasse the life of a christian heere is no time long to sit still heere is no place of pleasure when one danger is past we must looke for another For when they had ouercome some of their enemies as the Canaanites and Amorites now the very iawes of death the very gates of hell seeme to be opened against them and the diuell to poure out as it were at once all the venome of his malice vpon theÌ„ These hinderances which here they meete withall are set down in foure chapters whereof some are outward some inward partly from others and partly from themselues so that they had missed of their inheritance both through the counsels plottings of their enemies through their owne sinnes and wickednes had not God in mercy defeated the one and pardoned the other Touching these hinderances cast in their way obserue first of all the preparation of theÌ„ in this chapter Secondly the substance of them and setting of them on work in the two next chapters following Lastly the conclusion of those hinderances both prepared imployed in the 25. chapter Touching the preparing and prouiding of meanes to stop the Israelites consider in the first place a seeking and trying to get them secondly the obtaining and procuring of them But first the occasions of seeking and sending abroad are noted The Israelites possessed the plaine of Moab Balak had heard whaâ— the Israelites had done to his neighbours the Amorites their victories bred in him feare and feare ingendered a very wary proceeding He saw an huge multitude of them encouraged with their late prosperous successe and lying as Grashoppers vpon the earth ready to eate vp all that was round about them as an Oxe licketh vp the grasse of the field Hee thus beholding his neighbours house on fire nay consumed with the fire and his owne in imminent danger thought it high time to looke about him and to seek new remedies for those new accidents For fearing in himselfe what might be the euent fretting inwardly against his enemies doubting the losse of his owne kingdome he resolued not to be ydle but to procure means to worke their confusion knowing that prouiding before is better then repenting after Halicarn antiq Rom. lib. 11. and esteeming it an high point of wisedome not at all to trust rather then afterward vainly to accuse those whom thou hast foolishly trusted Now because nothing serueth so fitly to auoide rashnesse as counsell and that two eyes see more then one and three more then two he associateth vnto himselfe the Midianites his neighbours bordering vpon him therefore hopeth that the neerenes of the common danger would easily ioyne them in the same cause These entring into a confederacy as brethren in euill after long aduisement and consultation had among themselues in the ende do resolue to ioyne together against Israel as against a common enemy thereby to lessen his number to weaken his strength to empaire his greatnesse rising by degrees who seemed able to eat vp the Moabites to consume their Townes to possesse their substance to take both their Citties substance into their own hands And because they thought it a great dishonour disparagement vnto themselues to sue to Israel for peace and yet finde not themselues able to meete him openly in the field they determine to send to a with wizzard who for magicke was renowned among the Infidels that when they could not preuaile by helpe of man they might ouercome by the helpe of the diuell like vnto the desperate resolution of Iuno in the Poet Virgil. Aeneid lib. 7. Flectere si nequeo superos Acheronta mouebo that is What should I doubtfull stand where euer I can my friends to make Since Heauens I may not moue yet pits of hell I will vprake Thus the wicked forsake God and go for succour to the diuell and therefore while they seeke to auoid one mischiefe they draw vpon themselues many Wherefore messengers are directed and great men are sent with great gifts from them of the league to Balaam who in regard of his Citty was of Pethor which Ptolomy calleth Pacor lying on the Riuer Euphrates in regard of his Country he was of Mesopotamia a part of Syria as appeareth in many places In regard of his profession and practise Numb 23 7. Deut. 23 4. he was a Sorcerer and Soothsayer as we shall see afterward Hee was sent for to curse the people that is to bewitch them to weaken them with his charmes and spels that so they might be able to match them and to encounter with them presuming vpon him as the Church of Rome do of the Pope that he hath blessing and cursing in his own sleeue to apply and vse eyther of them at his owne pleasure But we know indeed that he is blessed whom the Lord our God shall blesse though the diuell and his instruments should throw and thunder out their curses against him and he is accursed whom our God shall curse though all the world should pronounce him blessed As for the blessings cursings of cunning men and women they are nothing neyther the one helpeth nor the other hindereth nay the diuels themselues wholy set vpon mischiefe cannot hurt vs any further then God permitteth True it is Satan and consequently Sorcerers his slaues and vassals somtimes do effect great things as we see in the history of Iob chap 1 12 and in the tentations of Christ Mat. 4 5 they exercise their power not onely ouer the goods but ouer the bodies of men euen of the beleeuers yet without the sufferance of almighty God they can do nothing Math 8. Math. 10. They could not enter into the Swine before they were allowed The haires of our head are numbred Not a Sparrow falleth to the ground without the will of our heauenly Father When Balâ—am saw the messengers that they came not with their hands empty but brought great gifts and promised greater which oftentimes blinde the eyes of the wise Exod. 23 8. and paruert the words of the righteous the couetous wretch thirsted after the wedges of gold as the wages of vnrighteousnesse and his heart ranne after filthy lucre to curse the people of God that he might enrich himselfe and so to become a cursed instrument to the cursed counsels that were taken aginst the people of God whereas the true Prophets are not beguiled with bribes and led away with gifts 2 Kings 5 16. Dan. 5 17. He desireth of the messengers one nights respit to bring his busines to good effect not able at the present to resolue them to see whether he could draw the Lord to fauour his purposes and proceedings God appeareth vnto
communication of these parties followeth a description of their actions when the king had brought him into the Cittie hee spareth for no cost and charges hee feasteth him with his Princes as if they were his Companions and laboureth by all meanes possiblâ— to giue him contentment in his abode Hauing now refreshed himselfe after his iourney and hauing had experience of the kings good estimation of him hee is employed in the businesse for which hee was sent for and caried vp to the high place of Baal where no doubt was a solemne Temple consecrated and dedicated to that Idoll and from thence he beholdeth the whole hoast of Israel Thus much of the order of the wordes Now let vs come to the doctrines arising out of the same Verse 36. When Balakheard that Balaam came he went out to meet him The cheef point offered to our considerations in this diuision is to marke the honour done vnto Balaam by the King Himselfe goeth out to meete him as if he had bene some great Prince or Potentate he bringeth him honourably into the City he setteth him among his Princes and maketh him inherit the seate of glory he killeth bullockes and sheepe to prepare a royall feast for him From this example we learne that Idolaters and Infidels were wont greatly to honor their Priests and Prophets Doctrine Idolaters and Infidels were wont greatly to honor their Prophets and Priests Howsoeuer they were destitute of the knowledge of the true God and serued the creature in stead of the Creator which is blessed for euer Amen yet they accounted it a speciall duty to honor the Priests of their Groues and Altars and perswaded themselues they should neuer receiue any blessing at the hands of their gods vnlesse they honoured those that were esteemed as the seruants of their gods and greatly in their fauour This is taught vs in many places of the word of God Hereunto commeth that which Moses witnesseth touching the Egyptians during the dearth and famine that was in Egypt when the king had receiued all the money bought all the cattle and purchased all the land of the people to supply theyr necessity and to saue their liues Genes 47 22. yet he would not buy their Priests lands but sustained them for their office sake He remoued the people vnto the Citties from one side of Egypt euen to the other onely the land of the Priests bought hee not for the Priests had an ordinary of Pharaoh they did eate the ordinary which Pharaoh gaue them wherefore they sold not their ground This also further appeareth in the book of Exodus chapt 7 11 22. and is confirmed in the Prophesies of Daniel where we see when Moses and Aaron wrought miracles Pharaoh sent for his sorcerers that came into the kings presence So when Nebucadnezar had dreamed a dream wherewith his spirit was troubled and his sleepe disquieted Dan. 2 2. and 4 3 4. 5 7. be commanded to call the inchanters the Astrologians the soothsayers and the Chaldeans who were about him and neere vnto him and in credit with him The like we reade in Samuel 1 Sam. 6 1 2. when the Arke of the Lord was in the countrey of the Philistims they called their Priests and consulted with their soothsayers what they should doe with it and without their counsell and aduice without their direction and commandement the Princes would do nothing So when Ahab purposed to go to battaile against Ramoth Gilead he assembled the Prophets of his idoll groues whom hee vsed familiarly who were in credit and authority with him insomuch that one dareth smite Micaiah in the Kings presence 1 Kin. 22.4 6 24. The Reasons follow in order First naturally Reason all men are extremely giuen to superstition and euen dote in corrupting the worship of God being destitute of the true knowledg of the true God and the right manner of his seruice who wil be worshipped according to his owne will and word not after the inuentions and deuices of the wisest men Christ Iesus teacheth in the Gospel Iohn 15 19. that the world will alwayes magnifie and make much of his owne If yee were of the world the world would loue his owne And likewise the same Apostle sayth elsewhere They are of this world therefore speake they of this world and this world heareth them If then men naturally turne the glory of the incorruptible God into the similitude of corruptible creatures and so change the truth of God into a lye no maruell if they be greatly beloued and befriended which further their idolatry and helpe forward that worship of God which they haue framed and fashioned to themselues Secondly the false Prophets haue alwayes Reason bene honoured as fathers in the worlde and therefore it cannot seem vnto vs strange that they be highly esteemed For as the true teachers are indeed spirituall Fathers and spirituall Nurses of the Church as the Apostle declareth 1 Cor. 4 15. Though ye haue ten thousand instructers in Christ yet haue yee not many Fathers for in Christ Iesus I haue begotten you through the Gospel So likewise idolaters did respect and reuerence their Teachers as their fathers giuing them al honor and accounting them worthy of all estimation This we see in Iudg. 17 10 11. 18 19. in the corrupt and ruinous times of the church When there was no King in Israel and the Leuites confined vnto their Cities by the ordinance of God wandered now vp and downe from place to place for want of maintenance and imployment glad as iourney men to be hired for meat and drinke for ten shekels of siluer and a sute of apparrell yearely For Michah entertained one of them and sayd to him Dwell with me be vnto me a Father and a Priest now I know that the Lord will be good vnto mee seeing I haue a Leuite to my Priest So in the chapter following when the Danites were come vnto the house of Michah they allured the yong man the Leuite to go with them saying Come with vs to bee our Father and Priest The vses are in the last place to be considered Vse 1 of vs. First wee learne from hence that all men haue some light and sight of religion of God by nature thogh not so much as may bring them to saluation yet so much as may suffice and so farre as serueth to make them without excuse For why did they honour reuerence and obey their idolatrous Priests but because they were conuersant about their holy things and had their calling to further and finish the worship of their gods Acts 14 13. This therefore serueth to stop the mouthes of all Atheists that say in their hearts defend with their tongues and maintaine with all their wits that there is no God speaking of him contemptuously vsing reprochful words against him sauouring of prophanenesse and contempt These are as mad dogs which flye in their masters face that keepeth them and feedeth them so do they blaspheme the
number of all the faithfull that shall possesse the inheritance of the kingdome of heauen prepared for them before the beginning of the world He knoweth who are his 2 Tim. 2 19 because all theyr names are written in heauen Lu. 10 20. The contents and diuision of this chap. In this Chapter obserue three things First the numbring of the Israelites which were fit for warre Secondly the commandement of God touching the diuiding of the Land of Canaan among them Thirdly the numbring of the Leuites who were appointed for the sacred warfare that is to serue the Lord in the Tabernacle In the numbring of the people fit to beare armes we may see the commandement of God and the execution of the commandement The commandement is amplified by the time by the persons that were to number them and by the persons that were to bee numbred and that by their age and ability to go to warre The time of this numbring is said to be after the plague which the learned Iunius vnderstandeth of the plagues mentioned in the 14. chap. whereby God threatened to consume all of them in the Wildernesse by little and little now some and then others according to their manifold deseruings prouocations But this exposition seemeth to mee both to be forced and farre fet and from the purpose First because the Article heere prefixed hath relation rather to one certaine iudgement of God brought vpon them at one certaine time whereas that threatning was executed at diuers and sundry times by the space almost of forty yeares Secondly by the name of plague a violent death sent froÌ„ God is betokened as for example when a man dyeth suddenly being smitten by some Angel but the former commination doth not specifie any one iudgement of that sort but without any limitation doth generally denounce a consuming of them which might bee done by naturall death Lastly they to whom that threatning is directed perished not with one plague nor after one manner nor at one time but with diuers iudgements in diuers manners and at diuers times Wherefore we must rather vnderstaÌ„d in this place that plague which is mentioned in the former chapter where foure and twenty thousand dyed for their idolatry and whoredome with the daughters of Moab 1 Cor. 10. The execution of the commandement consisteth of three points being amplified by a declaration of the place where this numbring was made by a comparison of the like example verse 4 and lastly by a particular description of euery Tribe numbred and their families the Tribe of Leui excepted Where obserue that in this rehearsall and enumeration of euery Tribe there is great difference from the former numbring when they came out of Egypt which will appeare by these particular comparisons set before vs. 1. Reuben before 46500. now 43730. 2. Simeon before 59300. now 22200. 3. Gad. before 45650. now 40500. 4. Iudah before 74600. now 76500. 5. Issachar before 54400. now 64300. 6. Zebulun before 57400. now 60500. 7. Manasseh before 32200. now 52700. 8. Ephraim before 40500. now 32500. 9. Beniamin before 35400. now 45600. 10. Dan before 62700. now 64400. 11. Asher before 41500. now 53400. 12. Naphtali before 53400. now 45400. Heere is the same order obserued which we saw before obserued in all which we are to marke that many do now exceed the former account arising to many moe in this latter computation then in the former notwithstanding the many thousands that were weeded out of the hoste of GOD as noysome plants cut vp and cast into the fire and none of the Tribes continued in one stay to teach vs to make our cheefest reckoning of that place where shall be no change any more but we shall be like to the Angels that are in heauen Verse 7 9. These are the families of the Reubenites c. This is that Dathan and Abiram c. who stroue against Moses The history of these seditious persons infecting many others with the leauen of their pride and ambition and carrying them into the pit of destruction with themselues is particularly remembred before chapter 16. They were indeed famous in regard of their places and persons but they become infamous and ignominious by theyr sinne and punishment Obserue from hence Doctrine Sin maketh places peâ—sons infamoâ— That irreligion prophanenesse and impiety make men to be reprochful Of what account and estimation soeuer they are be they neuer so rich high noble renowned in the world how famous and excellent soeuer Countries and Cities be yet this is certaine that sin maketh all places and persons infamous and dishonourable and iustly and worthily powreth disgrace and contempt vpon them as it appeareth afterward in this chap. verse 61 and elsewhere Deut. chapter 29 verses 23 24 25. 1 Kings chapter 9 verses 8 9. Ier. chapter 22 verses 8 9. Wee see this farther in many examples Caine is noted and marked of God for his execrable parricide vnto all posterity Gen. 4 15. The like we might say of Ahaz of whom mention is made to his shame and dishonour that all the glory of his throne the title of a king and the honour of Maiesty is not able to hide and couer the blot and stayne of his offences and therefore the Scripture saith of him This is Ahaz 2 Chron. 28 22. Ieroboam is often saide to haue made Israel to sinne 1 Kings 15 30. Iudas that betrayed his Master is called The childe of perdition Ioh. 17 and is as it were burnt in the shoulder with the letter R and marked out for a reprobate and left vpon record to be a diuell Iohn 6 70. that al which heare of it might feare learne to hate his sinnes So doth the Apostle set downe the names of sundry others that made shipwracke of faith and of a good conscience 1. Tim. 1 15. and 2 Tim. 2 17. 2 Thess 3 14. Heb. 12 16. the prophanenesse also of Esau is remembred The reasons follow First because piety and Reason 1 religion is the honour glory of a kingdome or Commonwealth The dignity of any place is the holines of the people that are in it Mat. 2.6 compared with Mic. 5 2. So Moses telleth Israel that if they keepe the statutes of God and do them this should be their wisedome and vnderstanding in the sight of the Nations which should heare these statutes and say Surely this great Nation is a wise and vnderstanding people Deut. 4 6. So then all honour and glory standeth in yeelding obedience to Goâ— Secondly sinne is a most foule and filthy thing in the sight of God Reuelat. 3 18 and 16 15. Lam. 1 9. and therefore it is compared to an vncleane cloth spotted with the flesh Esay ch 64 verse 6. Iude verse 23. and to the blood of pollution Ezek. chap. 16 6 9 22 and to a dead carrion in a Toombe Math. 23 27 28. Thirdly sinne bringeth vs out of loue with God and consequently bringeth the hatred of
Eleazar the Priest and Ioshua the son of Nun. 18 And ye shall take one prince of euery tribe to diuide the land by inheritance 19 And the names of the men are these Of the Tribe of Iudah Caleb the sonne of Iephunneh 20 Of the Tribe of Simeon Shemuel c. 21 Of Beniamin Elidad c. 22 Of Dan Bukki c. 23 For the tribe of Manasseh Hananiel c. 24 Of Ephraim Kemuel c. 25 Of Zebulun Elizaphan c. 26 Of Issachar Paltiel c. 27 Of Ashur Ahihud c. 28 Of Naphtali Pedahel c. 29 These are they whom the Lord commanded to diuide the inheritance vnto the children of Israel in the land of Canaan This is the second part of the chapt where the persons are appointed and named which ought to diuide the land these are of 2. sorts the chiefe and principall were the priest of the Church and the Captaine of the hoast the rest were ten Princes chosen out of the ten tribes so that two tribes are left out to wit Reuben and Gad because they had their inheritance befalne them already at their owne request on this side Iordan All these Princes are particularly expressed by their names and by the names of their fathers and all are ioyned in equall commission together that nothing should be done with partiality to whose arbitrement and determination all were bound to stand From hence three questions may bee raysed First Obiection what need there was of any Princes to diuide the land and giue the Tribes their possessions seeing this was to be done by lot I answer Answ the one of these doth not take away the other there was vse of them both For seeing the lot could not bee vsed except the land were diuided into ten parts or Prouinces therefore it pleased God to vse the helpe and ministery of men to diuide it into tenne parts after which diuision made the lots wer cast by iudgement whereof euery Tribe had his portion of the land Thus we see how both of them were very necessary and that the one did not ouerthrow or disanull the other Againe Obiect why doth God ioyne ten other Princes to Eleazar the Priest and to Ioshua the son of Nun were not these two sufficient Answer I answer that which belongeth to all ought to be done of all and thereby God taketh away that enuy which might he cast vpon them when the matter was indifferently decided by a seuerall Prince selected out of euery seuerall Tribe Thus the mouthes of all were stopped and euery one perswaded to rest without complaint or contradiction in the deciding which they should make Thirdly the question may bee asked Obiect Why the Priest was employed in this diuision For some haply will maruell that matter of temporall inheritance in which himselfe and the rest of that tribe had no other portion but the Lord should be committed to him that had the charge of the Tabernacle and this may seeme altogether impertinent to his function I answer Answ this was done for sundry waightie considerations For this was not without a mystery Why the high Priests helpe was vsed in the diuision of the land And as euery ceremony had his signification so heerein the Priest was a figure of Christ to whom the spirituall inheritance belongeth who is ascended to prepare a place for those that are his in heauen Secondly this was done in regard of the Priests Leuites for albeit they had no inheritance in the land yet some part and parcell fell vnto their share out of euery Tribe as we shall see in the following chapter Thirdly if any controuersie should arise in this great and waighty busines of making a stable and vnchangeable diuision that might remaine among their posterity for euer they might haue the Priest at hand for direction and to aske counsell for them at the mouth of God Lastly that this whole action might bee sanctified to them theyr children it was to be begun with prayer and to be finished with thankesgiuing for which the Priest was the fittest according to the saying of the Apostle Coloss 3. verse 17. Whatsoeuer ye do in word or deed do all in the name of the Lord Iesus giuing thankes to God and the Father by him This diuision offereth diuers instructions In that Eleazar Ioshua the cheefe of the rest appointed to set out the land are named before other it teacheth that superiours whose head God hath lifted vp aboue their bretheren ought to giue good example to others Againe wee see that God maketh choise of men to bee his instruments so that not onely those things are to be holden diuine and of diuine authority which are done immediately by God himselfe but such also as are done by men assigned to their office by him Thus God hath called men and not Angelles to preach the Gospel whereby hee regenerateth vs and maketh vs heires of his kingdome if we receyue the same by fayth We are therefore to submit our selues vnto it and to bee content to be informed and reformed by it no otherwise then if an Angel from heauen nay no lesse then if God himselfe should speake vnto vs Luke 10 16. 1 Thess 2 13. Acts 10 33. This is the way to heare aright Furthermore obserue the faith of this people They were not yet come into the land they had not passed ouer Iordan nor obtained one foote there the Canaanites yet dwelled in their Cities and armed themselues to resist them they had strong Cities walled vp to heauen and mighty men of strength and stature to oppose against them they had a generation of Gyants mighty men that were as so many Goliahs to bid defiance to Israel yet we see they are occupied in diuiding the land and haue Princes appointed to determine the same and all of them are no lesse busie in the work then if the land were already conquered subdued vnto them which sheweth to vs the nature of faith according to the description of the Apostle Heb. 11.1 Faith is the substance of things hoped for the euidence of things not seene for by it the elders obtained a good report This we saw before in the daughters of Zelophehad how zealous they were in the cause of their father to haue a part of the inheritance particularly to themselues True it is this is touching a temporal promise or a promise of a temporall blessing howbeit it had reference typically to the eternall inheritance in the heauenly Canaan So then this teacheth vs that true faith apprehendeth appropriateth Doctrine True faith is of an applying nature and applyeth Gods promises as if they were present True faith is of an applying nature It doth not onely assent vnto the promises of God but maketh application of them to our selues and both are necessary to saluation Ier. 31 33 Esay 25 9. Cant. 2 16 and 6 3. Iohn 1 12. and 6 51 35 and 3 14 15. None had comfort by the brazen
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