iudgements vpon our families We see this with our eyes wee need not say we haue heard and our fathers haue told vs for wee haue seene and haue knowne the hand of GOD heauy vpon their wiues their children their seruants and yet they take no more notice of them then if they were in another world Sometimes God doth punish men with lesse iudgements when they haue deserued greater he doth but as it were touch them with the little finger when they haue deserued to bee striken with his whole hand and smiteth them with the backe of the sword that deserue to bee cut in peeces with the edge Take example in the sinne of drunkennesse and wonder at it How many drunkards hath God cast downe in a ditch from a bridge from an horse where peraduenture they haue broken arme or legge or face wheÌ„ God could as easily haue suffered theÌ„ to haue broken their neckes so to haue ended their sinfull daies wretchedly as they liued prophanely yet which of them hath beene bettered or admonished by it or who hath taken instruction from it to feare the Lord or to repent of the same sinne Many there are that are companions in sin and brethren in euill they ioyne together in the practise thereof God giueth warning sometimes by the death of one of these companions which dieth desperately in his sins yet will not the rest take warning but proceed in their wickednesse as if there were no GOD to take vengeance of their presumptuous sinnes Lastly it belongeth to euery one to take Vse 3 notice of the corruptions of his owne heart that he is very forgetful of Gods iudgements very vnwilling to be admonished of them but is ready to passe them ouer and to put theÌ„ from him as matters that no way concerne him This is a voluntary and wilful ignorance Let vs therefore learne to make good vse of them and to lay them vp in our hearts as wee would do a treasure in our coffers The consideration of these well digested may doe vs more good then all the gold and siluer in the world As Dauid said I will neuer forget thy precepts Psal 119 61. so let vs say I wil neuer forget thy iudgements And as he remembred his mercies of old so let vs remeÌ„ber his iudgments of old And whereas the greatest fort make a mocke both of their owne sinnes and of Gods punishments let vs say with the Prophet My flesh trembleth for feare of thee and I am afraid of thy iudgements Psal 119 120. He giueth warning of his iudgements before hee smiteth and he smiteth one to teach another that so we should not fall into his iudgments but might learne to preuent them by a timely care of auoiding sinne We are yet safe from his reuenging hand let vs not be secure nor abuse his patience Security is one of the last sinnes that shall be in the world For before the fearefull day of the Lord there shall be a generall security when all are ready to fall asleepe Let vs bee warned by other mens harmes lest we feele them vpon our selues Esay 28 15. Christ our Sauiour speaking of the last times saith When the Sonne of man cometh shall he finde faith on the earth Luk. 18 8 and therefore he compareth them to the daies of Noah and of Lot when they did eate drink build and plant marry and giue in marriage euen vntill his iudgements fell in the midst of them so shall the comming of the Sonne of man be Math. 24 37 The more common this sinne shall bee the more watchful we ought to be that so against this vniuersall slumber we may prepare a generall remedy 46 And Moses said vnto Aaron Take a censer and put fire therein from off the Altar and put on incense and goe quickly to the Congregation and make an attonement for them for there is wrath gone out from the Lord the plague is begun 47 And Aaron tooke as Moses commanded and ranne into the middest of the Congregation and behold the plague was begun among the people and he put on incense and made an attonement for the people 48 And hee stood betweene the dead and the liuing and the plague was staied 49 And they that died in the plague were fourteene thousand c. 50. And Aaron went againe c. We heard before the sinne or rather the many sinnes of these men now Moses setteth downe the punishment that fell vpon theÌ„ Albeit God at the intercession of Moses did not consume them in a moment yet he sent a fearefull plague and a deuouring pestilence among them that smote downe fourteene thousand and fiue hundred beside them that died about the matter of Korah And this plague had passed a great deale farther had not Moses and Aaron by their feruent praiers preuailed mightily with God to stay his hand so that we may say as it is in the Psalme He saide hee would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest he should destroy them Psal 106 23. This is a borrowed speech from warrefare and the besieging of a City where the walles are battered with engines that make a breach in theÌ„ â—hat it is to â—nd in the â—each so that nothing remaineth but for the enemy to giue the assault and to make an entrance put all to the sword meaning thereby that the wrath of God is as the violent shaking of the walles of a City there can no strength hold out against him Now Moses and Aaron did as it were oppose theÌ„selues against Gods wrath and the peoples danger by earnest and hearty praier made on their behalfe that God would spare his people not destroy them with the pestilence For as in times of greatest danger and distresse the most valiant Captaines and Souldiers offer themselues to manifest perilles when a breach is made in the wall for the enemy to enter with all his forces that thereby they may driue backe such as are pressing forward to giue the assault so did Moses and Aaron stand betweene the liuing and the dead interposed body for body and life for life â—octrine We learne heereby that the necessity dignity 〈◊〉 the 〈◊〉 of Ministery and worthinesse of the Ministery is exceeding great in respect of the good of the people 1 Tim 3 1. Eph. 4 11 12 13. Acts 8 29 and 9 11 and 10 20 and 16 9 10 14.15 29.30 Math. 16 19. Reason 1 This is farther confirmed by the titles wherby they are called and adorned They are appointed to be Shepheards by the great Shepheard of the sheepe 1 Pet. 5. Eph. 4 11 12 to be Ouerseers of the Church of Christ Acts 20 28 to bee as fathers ouer their children Exod. 20 12. 1 Cor 3 to be as nurses ouer the infants and to be as stewards ouer the house to giue to euery one his portion Secondly they haue charge ouer mens Reason
and he called the name of the place Taberah Here we see the punishment of their sinne Obserue from hence â—â—ctrine that among other iudgements of God 〈◊〉 is one of â—â—â—s iudgeâ—â—â—ts fire is to be esteemed as one Thus he destroyed Sodome and Gomorrha Gen. 19.24 and burnt vp both cities and people So a fire went out from the Lord and consumed Nadab and Abihu the sonnes of Aaron because they offered strange fire Leuit. 10.2 Eliah the Prophet did call fire from heauen and consumed the captaines with their fifty 1 Kin. 1.10 The like we see afterward chap. 16.35 according to that in the Psalme The flame burnt vp the wicked Psal 106.18 Reason 1 This must be acknowledged to be a greeuous and fearefull iudgement because we say commonly and truely fire and water haue no mercy And we see by neuer failing experience that it is so Secondly it is one of the titles of God expressing his nature that he is called a consuming fire Heb. 12.29 Deut. 4.24 and 9.3 Vse 1 This teacheth vs that if it please God to lay this iudgement vpon vs at any time whatsoeuer the meanes or instruments be whereby it commeth whether by negligence or wilfulnesse or by the immediat hand of God wee must alwayes lift vp our eyes to heauen and submit our selues with patience to him wee must not rest in second causes but acknowledge his prouidence and consider what is said in this place that the fire of the Lord consumed the campe We must therefore no otherwise account of it Vse 2 Secondly it is our duty in this regard to serue God acceptably with reuerence and godly feare 〈◊〉 2.28 29 We must take heed to our selues lest we forget the couenant of the Lord our God we must make no grauen image or the likenes of any thing which he hath forbidden 〈◊〉 4.23 It is reason we stand in feare of him that is able to destroy vs suddenly and to arme his creatures as his souldiers to consume vs in a moment Thirdly it warneth vs that at the last day Vse 3 the whole world shall be consumed with fire and the elements shall melt with heat and the heauens shall passe away as a scrolle Seeing then all these things shall be dissolued 2 Pet 3.11.12 What manner of persons ought we to be in all holy conuersation and godlines looking for and hasting vnto the comming of the day of God! Wee neuer read nor heard of moe burning of townes houses theÌ„ within these few yeres testified by the continuall collections for the releefe of such persons as haue receiued losse that way It is a lamentable sight and mooueth much commiseratioÌ„ to see a few houses consumed to ashes these particular burnings put vs in mind of that generall burning Particular burnings put vs in mind of the generall burning when all things that worldly men so much esteem and for which they labour gape so greedily shal be on fire What should we so much delight our selues in costly apparell bespangled with gold and siluer or why doe we dote and set our affections so farre vpon the treasures of this life which wee know must all be burnt vp like stubble Lastly we are hereby admonâ—shed of a more Vse 4 terrible fire and â—â—ore fearefull spectacle then all the former for they are but as painted fires in comparison of the last fire Esay 30.33 which the breath of the Lord like a streame of brimstone doth kindle It was a fearefull fire fell vpon Sodom which burned their cities to ashes 2 Pet. 2.6 but their soules suffering the vengeance of God in eternall fire was more fearefull Iude ver 7. Matth. 25.4.1 Mar. 9.44 2 Thess 1.8 This is called euerlasting fire which neuer shal be quenched Into this shall the reprobate be cast be tormented in those flames These plagues are infinite vnspeakeable incomprehensible without end without ease without intermission without remedy without profit Other iudgmeÌ„ts haue some good vse many times bring profit to the sufferers after they haue been exercised by them but these shall bring none at al there shal be weeping gnashing of teeth Againe when the people first murmured God did not punish them as appeareth in the booke of Exodus they had not yet receiued the law but after the law was giuen knowledg shined as a candle in their hearts to direct theÌ„ God spared them not but entred into iudgement with them so soon as they sinned against him We learne hereby Doctrine that knowledge the light of Gods word receiued into our hearts encreaseth sin and iudgement Knowledge encreaseth sin and iudgment The seruant that knew his masters will and did not prepare himselfe to do according to his will shal be beaten with many stripes so saith Christ of the Iewes Luke 12.47 If I had not come and spoken vnto them they had not had sin but now they haue no cloake for their sinne For ignorance doth in some sort excuse that is make the sin not to be so great Again Reason 1 all colour and excuse is taken from such as haue the meanes of knowledge Ioh. 15.22 Luke 12 48. they cannot say they knew not Ioh. 12.48 the word shal iudge them at the last day which they haue heard This then teacheth that none sin more greeuously then such as liue in the bosome of the Church heare his word and receiue his Sacraments It had been better for them that they had neuer knowne the way of righteousnesse then after they haue knowne it 2 Pet. 2 22. to turne from the holy commandement deliuered vnto them and the last state of that man is worse then the first Matth. 12.45 Againe marke from hence the cause why iudgment beginneth at the house of God 1 Pet 4.17 1 Cor. 11.32 because here is the greatest light here God hath vouchsafed the greatest mercy heere he hath rained vpon his owne city while other places remained dry and withered As then they haue tasted the greatest mercies so they must be touched with the sorest iudgments Deut. 28.15 Lastly it standeth the Church in hand and euery true beleeuer to walk as wisely in the day redeeming the time Ephes 4 15.16 because the daies are euill If the word do not worke our conuersion it shall further our condemnation and wee make our selues two-fold more the children of hel then others that haue not been partakers of such graces He called the name of the place Taberah God doth not content himself to punish their murmuring but setteth vp a memorial or monument of their sinne thaâ— others might be taught and instructed by it to feare by giuing a new name to the place where the sinne was committed calling it Taberah that is a consumption or a burning The like we see afterward in this chap. ver 34. Doctrine Learne from these examples The iudgements of God are both punishments and
withered and dry Wands and on euery rodde the name of the Prince of the Tribe being written and Aarons name on that of Leui it fell out that the Rod of Aaron receyued by the Omnipotent power of God a vegetable soule For being layde vp in the Tabernacle of the Congregation one onely night it had vpon it Buds Blossomes and ripe Almonds wherby the power of God was manifested the calling of Aaron confirmed the mouth of the Conspirators stopped the whole Congregation of Israel perswaded to rest themselues vpon the ordinance that God had appointed and setled among them It were almost endlesse to rehearse all the other murmurings against Moses and prouocations against God For when they came to the Mountaine Hor after the death of Aaron Numbers 33. verse 38 who dyed in the first day of the fifth moneth of the fortieth yeare after theyr departure out of Egypt all the people murmured most violently against Moses by reason of the scarsity of water when neyther the punishments by fire from heauen aboue them nor the opening of the earth vnder them nor and swallowing of them vp nor the often and sodaine Pestilences that seized vpon them nor any myracle formerly shewed among them neyther the loue or wrath of God could preuaile any longer with this stubborne and rebellious people then while their bellies were filled and their appetites satisfied Numb 20. but in stead of seeking for helpe and releefe at Gods hands in their necessity when they suffered hunger or thirst or any other want they repined and repented of their estate casting into his teeth who least of all deserued it all their misaduentures And albeit they were entred into the fortieth yeare wherein all trauailes troubles and miseries were to take end and that they were euen in sight of the land promised yet againe they tempted God as obstinately as in former times and neyther trusted his promises nor feared his iudgements nor regarded his miracles Neyther are we to thinke by way of Iustification of our selues or condemnation of Israel that wee are by nature better then they or they a worse people then our selues for it hath alwayes beene the disposition of the common sort to waxe weary of present things and to desire some change and alteration The multitude as Polybius doeth not vnfitly speake is like the sea where a small gale of winde causeth a great Tempest Cicer. pro domo sua ut Demost in orat de faâ—s legat They are changeable and vnconstant and as variable in their opinions as the weather is And so often as I remember the dislike and discontent of this people with such Gouernors in the Church and Commonwealth as God had set ouer them who had they beene changed and others placed in their roome would haue liked them no better I cannot forget a memorable example that fell out among the Campanes in the City of Capua during the second Punicke Warre through a mutiny among the people against their Magistrates as Liuy reporteth Liuy decad 3. Lib. 3. when as the Commons abusing their liberty would needes depose the Senate to which they were maliciously affected and weary to be vnder their gouernment any longer and agreeed to put them to death Pacuuius Calauius the head Magistrate willing to saue them when they had passed sentence vpon one Senatour to haue him executed bad in his stead to choose a good Senator and a righteous At the first all were silent and as still as midnight for default of finding a better Afterward when some odde groome past all shame and reuerence seemed to nominate one to succeede by and by they grew to lowd words and great clamors while some sayde flatly they knew not the man others layde to his charge sundry lewd and naughty vices and others obiected against him basenesse and beggery or else some dishonest kinde of Trade and Occupation whereby he gate his liuing Thus fared they and much worse a great deale when a second or third Senator was named to bee substituted in the roome of others so as it was wel seene that the men bethought themselues better and repented of that they had done already considering how much they fayled and were to seeke when they should appoint another in his place c. And so at length they were content to keepe their olde Senators It is not therefore without cause Decad. 3. lib 4. that the same Historiographer describing the beast of many heads sayth well Haec natura multitudâ—nis est aut seruit humiliter aut superbè dominatur libertatem quae media est nec spernere modicè nec habere sciunt that is See the nature and disposition of the multitude eyther they serue basely or rule proudly Liberty that is the meane betweene them both they haue neither the skill to despise with reason nor the grace to entertaine in measure But to passe ouer these things and to see how Israel passed forward toward the Land of Canaan I cannot omit that Moses omitted nothing before his death that might serue for the good of the people and to shorten their iourney what he might and therefore sent Messengers vnto the Prince of Idumea Numb 20 17. praying him that he might passe with the hoasts of Israel through his Territory into the Land promised to their Fathers which bordered it For this was the nerest way of all other from the citty of Kadesh where Moses then encamped whereas otherwise taking his iourney by the Riuers of Zared Arnon and Iordan which afterward he was constrained to do hee might haue runne into many hazards in the passage of those Riuers with his great Army And albeit Moses vsed many strong and forcible reasons to perswade the Prince of Idumea remembring him that he was of the same race and family with Israel calling him by the amiable name of a Brother they being as sonnes of one Father to wit Isaac inferring thereby that he had more reason to fauor and respect them then he had to affect the Canaanites making a short repetition of Gods blessings bestowed vpon them as also of his purposes and promises concerning them in the time to come assuring him that he would no way offend him or his people neither yet wrong any by military insolency but would restraine his army within the boundes of the common and Kings highwayes paying money for whatsoeuer they vsed yea euen for the water which them selues or their Cattle should drinke Deut. 2 27 28 yet the King not trusting faire words knowing the strength of his owne country rampard with high and sharpe Mountaines and withal suspecting as a naturall wise man that so mighty an army of strangers consisting of more then sixe hundred thousand being once entred into the heart of his countrey it would rest in their owne wils to giue him law and to refuse directions from him and so bee at their owne discretion and disposition whether to abide there or to depart
our hearts to worke in vs the fruites of obedience Let vs enter into our owne selues and examine our consciences aright and reason with our selues after this manner How commeth it to passe that we haue sinned and yet are spared that we haue beene in danger and yet are deliuered and are not destroyed seeing so many of our neighbours die round about vs daily how is it that we are spared Haue not our sinnes deserued to be swept away or can we say we are not guilty If we search our hearts and wayes throughly and deale truely with God and our selues we must confesse that there is nothing in our selues but matter to kindle his wrath and to cut vs off and to punish vs with greater plagues then he hath hitherto inflicted vpon vs. It is his mercy that we liue and haue a longer time of repentance giuen vnto vs hee might haue cut vs off as rotten branches fit for no other vse then to be cast into the fire We must be thankfull vnto him for this goodnesse and not abuse his patience and long suffering lest we kindle his wrath againe and he reserue vs for a greater plague and so we bring a more heauy condemnation vpon our selues Blessed are we if wee can make this holy and sanctified vse of affliction the which albeit for the present time it seeme greeuous and not ioyous Heb. 12 11. yet afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised Thus we see how this doctrine is the cause of much comfort and consolation if wee behaue our selues as we ought to do vnder the Crosse Wee haue not to doe with an hard and cruell father that will not regard vs nor with a weake and impotent father that cannot releeue vs for our God is in heauen he is able to do whatsoeuer he will Little children do oftentimes receiue great hurt beeing farre from their fathers sight and left vnto themselues it is not so with vs wee are alwayes in the presence of GOD our Father he is our eye to see for vs our eare to heare for vs our hand stretched out to helpe vs and deliuer vs. For how should not hee that made the eie see and that made the eare heare Psal 94 9. It is saide when Israel was in Egypt and there oppressed with cruell bondage that GOD looked vpon the children of Israel Exod. 2 25. and God had respect vnto them so that hee did not looke vpon their miseries as an idle beholder of them or as one that tooke pleasure to see their calamities but as one that was mooued with compassion toward them and pittied their poore estate and condition for as he saw their troubles and knew their sorrowes Exod. 3 7. so hee came downe to deliuer them out of the hand of the Egyptians Hec it is that giueth diligent care to all our grones and sighes he knoweth in what case wee stand and what paines we feele hee taketh so great care and keepe of vs that he suffereth not any of our teares to fall to the ground but putteth them into his bottle and layeth them vp in his register Thus doeth GOD remember vs in trouble heareth and helpeth vs at all times hath a continuall care of vs that wee shoulde not be discouraged nor drinke a full cuppe and draughte of affliction to bee left without comfort vnder the waues thereof that might drowne our soules This is the staffe of comfort which Christ giueth vnto his Disciples and all that beleeued in his Name euen to so many as should see the ruine and horrible destructiō that should come vppon the City and the Temple Math. 24 verse 22. Math. 24 22 Then shall be great tribulation such as was not from the beginning of the world to this time nor yet shall be hereafter and except those daies should be shortened there should no flesh be saued but for the elects sake those daies shall be shortned In these words the faithfull are comforted by consideration of the mercy of God in the mitigation of those iudgements which hee would bring vpon Ierusalem True it is some do vnderstand them of the second comming of Christ with power and great glory according to a rotten Prophesie of one of the Rabbines setting downe the standing and continuing of the world namely Two thousand yeares before the Law A worme-eaten and moth-eaten prophesie of one Elias two thousand vnder the Law and two thousand vnder Christ but for the Elects sake those daies should be shortned The examination of this counterfeit and worm-eaten Prophesie belongeth not to this place nor time the two first parts being vntrue the third both vntrue vncertaine and vnsetled hauing no sure ground or foundation to stand vpon For touching the true meaning of the place it is not to be vnderstood of the day of iudgement but of the destruction of Ierusalem For when Christ speaking by the Spirit of Prophesie foretolde of the taking and ruinating of the Temple so that one stone shold not be left vp on a stone that should not bee cast down the Disciples vpon occasion hereof asked the question when these things should be and what should be the signes of his comming to iudgement To these two questions he answereth distinctly not confusedly and first of all to the first wherein he giueth them sundry signes going before the sackking of the City of Ierusalem as for example Math. 24 15. Luc. 21.20 and 19 43. Math. 24.19 20 when yee shall see the abhomination of desolation that is the Romane army as Luke expounds it sit in the holy place know that the end is neere then being touched with a commiseration of their sorrowes he saith Wo to them that are with childe and giue sucke in these daies pray that your flight bee not in the winter c. Such were no fit persons to flye such is no fit time to flye from their cruell and bloody enemies nor to escape the rage of barbarous and mercilesse souldiers Then shal be such trouble and tribulation as no tongue can expresse no pen can write no language hath words to vtter The sword deuoured without and both sword and famine raged consumed within Ioseph de bello Iudai li. 7. c. 8. so that they were constrained to eate their owne children during the straightnesse of the siege These be the dayes of vengeance to fulfill all things that are written Immediately vpon the mention of these woes and tribulations follow these words Except those dayes should bee shortned Luc 21 22. c as if he should say If God had suffered those sharpe afflictions to continue and the enemies to rage against them as they desired and their sinnes deserued none of that Nation had escaped al the Iewes had bene rooted out as one man No flesh that is not a man among the Iewes had beene left aliue Rom. 9 1 2 3 But for the elects sake that is because
good things and the rich he hath sent empty away Luc 1 53. Luc. 1 53. There is a perfection in Gods children accompanied with much imperfection and strength mingled with much weaknesse Phil. 3 15. So that albeit the faithfull finde their owne infirmities yet they do not please themselues in theÌ„ but continually striue against them and more and more get the vpper hand of them Fourthly we must make conscience of the least sinne that we may be afraid of the greatest When Dauid had cut off the lappe of Sauls garment his heart smote him 1 Sam. 24 5. How could he be induced to shed one drop of his blood that confessed he ought not to haue touched the lap of his garment The Apostle requireth of vs to abstaine from all appearance of euill 1 Thess 5 22. If we cast out the mote that is in our eyes wee cannot suffer a beame to sticke in them If we would learne indeed and in truth to straine at a gnat we should not so easily swallow a Camell The wages of all sinne is death and therefore we should feare to runne into any sinne Pull out the sting of this serpent in the beginning Cure this sicknesse at the first lest it grow incurable Cut downe the tree while it is young and greene one stroke now will doe more good then an hundred when it is growne old and tough and hard The labour is little at the beginning but custome in sinning groweth into another nature Fiftly we must grow ftom good to better We must not alwaies be babes and sucklings children and weaklings but euermore grow in grace There is a perfection of Christians to which we must be led as Heb. 6 1 where he moueth them that leauing the principles of the doctrine of Christ they should goe on to perfection not laying againe the foundation of repentance from dead workes and of faith toward God Not that any perfection can be attained in this life as the Anabaptists and other phantasticall persons dreame off most falsely not knowing themselues nor the law of God but we must aime at it as at a marke and make it the end of all our workes forasmuch as in the Schoole of Christ wee must waxe old euermore learning somewhat God accounteth vs as pure The faithfull saâ—ctified in part are accounted pure accepteth vs as pure albeit we attaine not vnto the parts of perfect purity for these causes and considerations of apprehension regeneration imputation and glorification For though we be sanctified in part yet Christ calleth the Church his Loue all faire pure as the Sunne cleere as the Moone bright as the Morning because we lay hold on the righteousnesse of Christ by faith the worke of regeneration is begun in euery one of vs and goeth forward by degrees the perfect purity and perfection of Christ is ours for the present in whom we are accounted pure and for the time to come we haue the promise of glorification when we shall be without spot or wrinkle and made so absolutely pure as if we had neuer beene defiled with sinne Lastly it is our duty to pray vnto God to giue vs vpright hearts which in themselues are crooked and corrupt The Apostle in the shutting vp of the Epistle to the Hebrewes prayeth for them that God would make them perfect in euery good worke to do his will â—â—b 13 21. working in them that which is well pleasing in his sight through Iesus Christ That which we desire for another we ought much more to craue and aske for our selues Hence it is that the Apostle assureth his owne heart that the LORD would deliuer him from euery euill worke and preserue him vnto his heauenly Kingdome 2. Tim. 4 18. If this meanes be diligently practised of vs wee shall grow more and more in good things we shall abolish the kingdome of sin and Satan in vs so that the Lord which hath begun his good worke in vs will perfect the same vnto the comming of our Lord Iesus Christ CHAP. III. 1. THese also are the generations of Aaron and Moses in the day that the Lord spake with Moses in Mount Sinai â—xod 6 â—3 2. And these are the names of the sonnes of Aaron Nadah the first borne and Abihu Eleazar and Ithamar 3. These are the names of the sonnes of Aaron the Priest which were annointed whom he consecrated to minister in the Priests Office 4. And Nadab and Abihu died before the Lord when they offered strange fire before the Lord in the wildernesse of Sinai and they had no children and Eleazar and Ithamar ministred in the Priests Office in the sight of Aaron their father WE haue already shewed that the numbring of the Israelites which of a small stocke grew to so many millions is of two sorts one of the people fitted for the warres the other of the Priests and Leuites that were to minister to God This whole multitude consisting partly of the people partly of the Ministers are all of them warriours and souldiers howbeit there is a twofold warre ciuill and sacred Now of such as were to wage the ciuill warre wee haue spoken before in the former chapters It remaineth to intreate in this and the Chapter following of such as follow another warre and belong to another warfare and are another kinde of warriours The former is opposed against temporall and bodily enemies but this against spirituall and both of them haue their seuerall Captaines their swords their armour their furniture their victories The former warre is carnall prophane this is sacred and holy The Generall is Christ Iesus The Captaine of the Lords host Iosh 5 14. The enemies are Satan the world and the flesh the armour is as the war wholly spirituall for our warfare is not carnall yet mighty through God to the pulling down of strong holdes casting downe imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuity euery thought to the obedience of Christ 2 Cor. 10 4 5. We fight not against flesh blood but against principalities against powers against the rulers of the darknes of this world against spirituall wickednesse in high places Eph. 6 12. And therefore our whole armour must be of the same nature that it may be of proofe Eph. 6 16. able to quench all the fiery darts of the wicked our brest-plate must be made of righteousnesse our shield must be of faith which is our victory our helmet must be of saluation our sword wherewith we are to be girded is the word of God Hence it is that the Apostle exhorteth Timothy a Minister of the Gospell to bee strong in the grace that is in Christ Iesus and to endure hardnesse as a good souldier of Iesus Christ 2 Tim. 2 1 3. Now then as we obserued in the two former chapters concerning the mustering of the people both their number and their order the like we are to consider in handling
serueth not onely to soften the waxe but to harden the clay Hence it is that many are made worse by the word â—atth 13.15 but that falleth out through their owne corruption not through the nature of the word Hence it is that the Lord saith Make the heart of this people fatte and make their hearts heauy and shut their eyes lest they see with their eyes and heare with their eares and conuert and be healed Esay 6.10 â—say 6.10 Be it therefore that none are commonly worse then common hearers who heare indeed but doe not vnderstand and see indeed but doe not perceiue yet is the word to be preached and published though it be the sauor of death vnto death in those that heare it It is as the raine or snow that falleth from heauen which returneth not thither againe but watereth the earth and maketh it bud and bring forth that it may giue seed to the sower and bread to the eater so is it with the word that goeth forth out of the mouth of God it doth not returne vnto him voide but it accomplisheth that which he pleaseth and prospereth in the thing whereunto he sendeth it Esay 55. â—say 55 10.11 Lastly the wickednesse of euill hearers ought to be no barre against the preaching of the word forasmuch as euill persons are oftentimes wonne by the Gospel Publicans and harlots are brought by it to the kingdome of God Matth. 21.31 â—atth 21.31 Many of these that crucified the Lord of life and put our Sauiour to death were pricked in their hearts and said to Peter and the rest of the Apostles Men and brethren what shall we do Act. 2.37 â—ct 2.37 They gladly receiued the word and were baptized so that in one day there were added to the Church about three thousand soules The like we might say of the Iailour notwithstanding his cruelty and persecution of the Apostles he came to them and said Sirs what must I doe to be saued Act. 16 30. â—ct 16 30. Who preached vnto him faith in Christ by whose Ministry hee was conuerted Shall we then reason as these men doe Hearers are wicked and as bad as others that heare not therefore away with the word out of the Church pull down the chaire of Moses and downe with all preaching let vs haue no more hearing and let the sound of the word be buried for euer O foolish reason O damnable conclusion Nay wee may inferre contrariwise Such as heard long are sinful stil therfore let them heare more cheerefully and let the Minister deale more roundly with them Let them be told and taught that God will take an account of their hearing according to the meanes he hath afforded vnto them that by the word they shall be iudged at the last day and that as much hath beene committed vnto them so much shal be required at their hands againe that they are to heare the voyce of God while it is called to day and are to take heed they neglect not the accepted time and that as Christ hath knocked long at the doores of their hearts so they know not how suddenly he will depart from them Verse 4. And Nadab and Abihu dyed before the Lord c. We haue already declared how God immediately after the ordering of the Armies of the Israelites describeth the tribe of Leui that was exempted and priuiledged out of that muster and multitude and of what family Aaron came Now wee are to shew what became of his sonnes who albeit they were the sonnes of one man yet they neither liued nor dyed after one manner For the two eldest Nadab and Abihu Leuit. 10.4 Num. 26.60 presuming to offer incense to God and to burne it with strange fire were themselues consumed with fire there went a fire from the Lord and deuoured them and they dyed before the Lord with sudden death Thus by the same thing wherein they offered they perished strange fire brought downe a strange iudgement to declare the iustice of God against sinners but of this point we shall haue better occasion to speake farther in the fift Chapter Thus it fel out in the family of Aaron his two sonnes dyed by fire euen they dyed before their father 1 Chron. 24.2 and had no children to whom the Priesthood might descend therefore Eleazar and Ithamar executed the Priests office When the Leuites did offer sacrifice in the Tabernacle God sent fire from heauen Leuit. 9.24 to consume the sacrifice whereupon he commanded the Priestes that the fire should be kept euermore burning vpon the Altar and neuer be suffered to goe out Leuit. 6.13 Which the Gentiles also obserued by a foolish imitation So then their transgression against God consisted in these two things First they vsed strange fire contrary to the commandement of God whereas they should haue taken it from the Altar Leuit. 1.8 Leuit. 1.8 Secondly they entred into the holy place which was not lawfull for the high Priest himselfe to doe but vnder certaine conditions and at a certaine time Leui. 16.1 2. Leuit. 16.1 2. Exod. 30.10 Exod. 30.10 Heb. 9.7 Heb 9.7 Thus then as they sinned openly so God punished them openly and made them publike examples vnto others that should succeed them and come after them in that office as he speaketh Leuit. 10.3 Then Moses said vnto Aaron This is it that the Lord spake I will be sanctified in them that come nigh me and before all the people I will be glorified Babingâ—on Leuit ch 10. obser 6. It was but yesterday as it were that Aaron and his sonnes had a famous and a glorious consecration into the greatest and highest dignity vpon earth but these sonnes so lately exalted and honoured now lye destroyed before their fathers face to his ouermuch griefe and anguish not by any ordinary and accustomed death but by fire from heauen for their sins and breach of the Law and commandement of God We learne from hence that Godly parents haue Doctrine 2 oftentimes vngodly and disobedient children Godly parents haue oftentimes vngodly children Such as are reformed themselues haue children vnreformed We see this in Adam the first father he had not onely Abel the righteous who obtained good report that he pleased God but also Caine who was of that euill one and slew his brother 1. Ioh. 3. 1 Ioh. 3.12 Because his owne workes were euill and his brothers good Noah a iust man and perfect in his generations Gen. 6.9 had cursed Ham as well as blessed Shim Gen. 9.26 We see this in Abrahams house the Father of the faithfull who rereceiueth this commendation froÌ„ the mouth of God himselfe Gen. 18. Gen. 18.19 I know him that hee will command his children and his houshold after him that they keepe the way of the Lord to do iustice and iudgement that the Lord may bring vpon Abraham that which hee hath spoken of him yet he had in his
tempted Where we see he beginneth the sentence with the plurall number and endeth it with the singular Wherefore to returne vnto our purpose from which we haue digressed to answere an obiection and to open the interpretation of this Scripture faithfull parents who haue endeuoured to sow the seede of eternall life in the mindes of their children are not to bee censured and condemned because they haue leude and vngodly children that giue euident tokens rather of reprobation then of saluation as if it were their fault and offence for as much as they may bee carefull to vse all meanes of faith and furtherance to eternall life and yet notwithstanding faile of their end If they doe not discharge their duties they shall be guilty of their blood but if they doe teach them they are free they haue deliuered their soules If wee haue vsed diligence and be euill spoken off let vs comfort our selues in the Lord and rest our selues in the cleerenesse of our owne consciences and comfort our hearts in the testimony thereof being well assured that in the great day of account the LORD shall acquit vs when the mouth of iniquitie shall be stopped Vse 3 Thirdly from this ground ariseth great consolation to all faithfull parents who are to comfort themselues in this if among many children and a plentifull issue they haue some fewe of them yea but one onely that appeareth to be the faithfull childe of GOD albeit it bee otherwise with the rest GOD indeede will receiue glory in all though some of them bee reprobates this must preuaile with our natural affections and teach vs to suppresse our greefe and sorrow No doubt it is cause of the greatest griefe and maketh their head as waters and their eyes a fountaine of teares that they make their bed to swimme and water their couch with weeping which striketh neerer vnto them to beholde their vngodly wayes then to see them suffer a thousand deaths Abraham was exceedingly mooued when he was commanded to cast out of his family his sonne Ishmael Gen. 21.11 and 17.18 for the thing was grieuous in Abrahams sight because of his sonne and before this he had saide O that Ishmael might liue in thy sight yet neuerthelesse he yeelded to the will of God who would therein bee honoured So when GOD respecteth vs and confirmeth his couenant toward vs and taketh vnto himselfe any of our seede we ought rather to praise God for this mercy and goodnesse toward vs in sauing one then murmure against him or aske the question of him why he calleth not all If it please God so to deale in mercy toward vs that he vouchsafeth to be both our God and the God of all I say of all our seede we are bound vnto him in so much greater dutie and he requireth of vs the greater obedience and looketh for a sacrifice of greater thankefulnesse Hee dealeth not so with all good men euen such as haue faithfull soules and desire to approoue their seruice vnto him who when they haue giuen them what education they can and heartily craued of GOD his blessing vpon their holy endeauours yet haue found many crosses and such inward griefes as haue beene ready to breake euen their heart-strings and to bring their gray haires with sorrow to the graue Neuerthelesse we must not suffer our ouer-strong affections to preuaile too farre within vs and to swallow vs vp with ouermuch heauinesse when we beholde with our owne eyes the wickednesse of our children that are come out of our owne loynes and are of our owne blood when we see them without hope of being reclaimed and reformed as those that runne into all excesse of riot no though we should see them taken away in the prophanenesse of their hearts For why should we repine at it to consider how God glorifieth himselfe albeit it be in the destruction of some of ours Of this we haue two most notable examples in Aaron and in Eli neuer to be forgotten of vs recorded in the Bookes of Leuiticus and of Samuel Touching Aaron his two eldest sonnes Nadab and Abihu of whom we now speake sinned against the Lord in offering strange fire and seruing of God otherwise then hee appointed which is a thing detestable in his eyes and there came out a fire from the Lord and deuoured them and they dyed before the Lord. Heere was a grieuous sinne committed heere was a grieuous punishment executed vpon them and their father did beholde it with his eyes and how they were carryed out of the campe in their coates Moses tolde him that the LORD would bee sanctified in them that come nigh him and before all the people he will be glorified so that Aaron helde his peace Leuiticus chapter 10. verse 3. So touching Eli when he heard a fearefull iudgement denounced against his posterity he said It is the Lord let him doe what seemeth him good 1 Samuel 3.18 Thus ought we to doe and not vexe and turmoyle our selues without reason for that which we cannot remedy and redresse All the children of the faithfull are not the children of the promise they that are the children of the flesh are not the children of God Galatians chapter 4. verse 23. All that are the seede of Adraham are not the children of Abraham Romanes chapter 9. verse 6 7. neither are all the Israel of God which are of Israel Heere it may be obiected which the Apostle Obiection 1 Peter speaketh to the Iewes The promise is made to you and to your children Actes 2.39 God is the God of the faithfull and of their seede I answere The Apostle answereth this in the next wordes Answer euen as many as the Lord our God shall call So many as haue God to bee their God shall in his good time be called to the knowledge of the trueth Hence it is that in the promise annexed to the second commandement it is said Exod. 20.6 hee sheweth mercy to thousands that loue him and keepe his commandements Thus hee limiteth the promise of mercy he restraineth it to those that loue him This promise is performed when it holdeth in any albeit a farre off Another obiection ariseth out of Paules words to the Corinthians where the seede of Obiection the faithfull are said to be holy that is sanctified and cleansed The vnbeleeuing husband is sanctified by the wife 1 Cor. 7.14 and the vnbeleeuing wife is sanctified by the husband else were your children vncleane but now are they holy If then they be all cleane and holy it followeth they are also vnder the election of grace I answere they are holy touching the outward couenant and generall election Answer as to be of the visible Church to haue right in the Sacraments and to haue interest in the outward priuiledges therof as in the word prayer and such like Thus the whole nation of the Iewes are saide to bee chosen and thus they may bee saide Rom. 11.16 and are saide to bee sanctified They
the Lord Obiect Ephes 6. Ephe. 6.4 If any obiect against these commandements They will be vnruly and disordered albeit they be neuer so well brought vp and though their parents be very carefull they will be very carelesse and therefore they were as good holde their peace as to speake to them and not to be regarded Answer I answere so it is sometimes but alwayes it is not so Many that haue feared GOD with all their housholdes haue receiued much comfort by their children and seruants that haue had good instruction put into them as pure and wholesome liquour into a vessell and haue seene the fruite thereof to the vnspeakeable ioy of their hearts This we might shew at large in the reformed families of Abraham and Cornelius and sundry others As they planted and sowed good seede in the parts of their families as it were in a fruitfull field so they reaped a plentifull haruest Abraham had seruants that were also Gods seruants Gen 24.12 and 14.14 Act. 10.7 and prayed earnestly vnto him Cornelius had a souldier that waited vpon him that feared God yea all his band of Italian souldiers were Christian souldiers Againe we must trust GOD with the effect and successe of the education that we giue them He will worke thereby by his Spirit in all that belong vnto him as seemeth good to his heauenly wisedome If he doe not giue a blessing for causes vnknowne to vs but knowne to him let vs leaue Gods secret yet iust iudgments to himselfe The third particular branch is to pray to God for them to guide them in his wayes and to blesse them in his feare and to blesse our labours bestowed among them This wee see in Iob Iob 1.5 Chapter 1. toward his children When the dayes of their feasting were gone about he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all for he said It may be that my sonnes haue sinned and cursed God in their hearts He was carefull for those which were committed vnto his charge and feared they might offend God in their meetings albeit hee knew no such euill by them The wise man saith Happy is the man◠that feareth alway but he that hardeneth his heart shall fall into mischiefe Prou. 28. Prou. 28.14 A like example wee haue in Dauid Psalme 72. where he prayeth for Salomon Giue the king thy iudgements O God and thy righteousnesse to the kings sonne hee shall iudge thy people with righteousnesse and thy poore with iudgement So then the faithfull are to entreate and craue from God the continuance of his couenant to their children and to begge from his handes an holy and sanctified seede We must not presume because we are faithfull and haue receiued to beleeue that therefore our seede must of necessity be so likewise for then we shall but deceiue our selues Let not vs therefore faile in crauing a blessing from God vpon our children if we desire to make them heires of blessing Fourthly it is required of vs to reioyce in the blessing of God vpon them and to giue him praise and glory when he vouchsafeth to shew mercy vpon them and vpon vs. If hee did leaue them in their sinnes and in that corruption which they receiued from vs Psal 51. as it were by inheritance we could not finde iust cause of complaint against him who is bound neither to vs nor to our children but forasmuch as he sheweth much mercy to our posteritie as he hath done vnto vs we haue matter of praise and thankesgiuing giuen vnto vs whereby also we shall procure their farther good It is noted of the Iailour Actes 16. Act. 16.34 that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue nor reioyced onely in his owne saluation but forasmuch as God had vouchsafed greater mercy vnto him to call his family also to the faith this cheered his heart much more If we haue tasted of the like mercy let vs not be forgetfull of the like duty Lastly it belongeth vnto vs for the furtherance of their good to giue those all good encouragement in well doing that are conscionable in their duties to God and to vs we are bound to praise and commend them to comfort them to cheere them vp and to defend them against all malicious enemies that seeke to disgrace them The Apostle Paul willeth parents not to prouoke their children lest they be discouraged Coloss 3.21 It is a meanes to coole and quench zeale to finde discouragements in godly proceedings On the other side we ought to shew all dislike and hatred against euill and an angry countenance toward such as are vnreformed The Prophet touching the right ordering and good gouernment of his house declareth that hee would not know a wicken person and him that hath an high looke he will not suffer Psal 101.4.5 His eyes should be vpon the faithfull of the land that they may dwell with him hee that walketh in the perfect way hee shall serue him This is a good meanes to make both houses to prosper and kingdomes to flourish when the godly are aduanced and the euil doers are beaten down but when euil is set aloft and goeth vnchecked and vncontrolled and godlinesse is driuen to the wall it prognosticateth and foretelleth the ruine and vtter desolation of those societies albeit for a time they may continue When they offered strange fire before the Lord in the wildernesse Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father now let vs see for what cause it was done The sinne of his sonnes is remembred to be this they offered strange fire that is such as was not appointed and commanded of the Lord they tooke not the fire from the altar to burne incense with all which came downe from heauen and was preserued by the diligence of the Priests vntill the captiuity of Babylon Now whereas the authour of the second booke of Macchabees telleth vs that whē their fathers were led into Persia the Priests that were then deuout tooke the fire of the altar priuily Macch. 1.19 and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men hath no testimony of trueth out of the sacred Scriptures as we shal shew more in the 26. Chapter of this Booke of Numbers Moses maketh mention of this example of the sinne and punishment of Aarons sonnes to the end the Leuites should be more wise and wary in the execution of their office because God hereby sheweth that they shal neuer escape his hand that do not rightly discharge the duties committed vnto them For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend Now whereas they are punished according to their
build it or when it should be builded or where it should bee builded Hence it is that the Lord sent Nathan vnto him who said vnto him Shalt thou build me an house to dwell in Whereas I haue not dwelt in any house since the time that I brought vp the Children of Israel out of Egypt 2 Sa. 7 5 6 7. euen to this day but haue walked in a Tent and in a Tabernacle In all the places wherein I haue walked with all the Children of Israel spake I a word with any of the Tribes of Israel whom I commanded to feede my people Israel saying Why build ye not me an house of Cedar So then seeing it might be said to him Who required these things at thy hands Who commanded of thee any such worke Who euer spake vnto thee to doe it Howsoeuer his purpose might be commended yet the fact is reprooued And God vseth two reasons to call him backe from his desire and enterprise one taken from his owne person the other from the person of Dauid From the person of God because hitherto hee had liued in a Tabernacle so that there was no cause in respect of him to trouble himselfe with the building of a Temple From the person of Dauid because he was to consider that there were many in Israel besides him many Iudges and Princes beside him and before him yet none of them had any such charge laide vpon them or committed vnto them or required of them so that he ought not to haue enterprised that which was commanded to none of them nor to himselfe True it is GOD saith in the booke of Deuteronomy that there should be one place where he would be worshipped but what or where that place was he did not foreshew therefore his farther pleasure to bee reuealed was to be expected and an expresse commandement to be waited for For wee see in the Scriptures that oftentimes somewhat is commanded which commeth not by and by to be practised and executed as we declared before touching the chusing of a King from among their brethren Deut. 17 14. when they came into the Land which the Lord their God had giuen them So Christ sent out his Apostles into all the world and commanded them to teach all nations but at what time they should go forth they were to expect a new commandement and commission Matth 28.19 Luke 24.49 so that albeit they were bidden to goe yet if they had gone before they had knowne when to goe they had offended The summe and effect of this answer cometh heereunto that Dauids thought and purpose was good and godly if we consider the roote of it inasmuch as it proceeded from a desire of promoting true religion neuerthelesse although God approued his intent yet he suffered him not to goe forward because hee wanted his word to warrant his intent and therefore did not obey God but follow his owne mind and deuice Thus wee see the cause why God forbad Dauid to builde him a Temple and yet afterward the people in the daies of Haggai are reproued Hag. 1 4. being returned from captiuity because they builded not Heere he forbiddeth that which there he cōmandeth These things seeme not to agree together but to be contrary one to the other and yet though different in shew they agree very well in deed in truth For in this place Dauid is pulled back from his purpose as running too fast trauelling as it were without his guide and sailing without his compasse because he had not the word of God whereas they were reproued because albeit they were stirred vp by the Prophets and called continually to that duty by the word of God yet they could finde no leasure to fall to worke but followed wholly their owne profites and pleasures Thus we haue answered the obiections let vs now come to the vses see what we are to learne from hence Vse 1 First of all wee are taught that touching things that are to be done or not to be done we are not to iudge by the false rule of our owne carnall and corrupt reason but according to the sure word of the Prophets and Apostles It seemeth a small thing in our owne iudgement to burne Incense with strange fire but it is a most greeuous sinne and deserued a most greeuous punishment if we consider the word of God thereby transgressed or respect his commandement thereby violated For these two sonnes of Aaron died not the common death of all men nor were visited after the ordinary visitation of the rest of the sons of men but God wrought a strange worke he brought fire from heauen and consumed them Numb 16 18. The like we might say of Corah and his company they contented not themselues with the ordinary calling of the Leuites to do the seruice of the Tabernacle of the Lord and to stand before the Congregation to minister vnto them but they would also take euery man his censure and put incense in them but they sought the Priesthood also and vsurped the office peculiarly appointed to Aaron and to his sons It might seeme a small thing to set vp others to burne incense and a man might say Why might not Korah do it as wel as Aaron What skilleth it by whom it bee done But hereby the will of God is broken and little regarded yea God himselfe is contemned and little esteemed in our eyes This then bindeth euery soule to humility not to thinke any thing better wiser or more expedient and profitable to the Church then that which is prescribed vnto it neither yet to account any thing idle or superfluous or vnnecessary or that might be amended There be many prophane men that think most basely and contemptibly of the most excellent things of God as of the Word of the Ministery of the Sacraments and of the prayers of the Church It seemeth to many a slight thing not to be washed with the water of Baptism but it is not so with God who hath instituted that Sacrament and therefore woe vnto them that neglect it or despise it The like we might say of the Lords Supper it is accounted among many a small matter whether they come to the Table of the Lord or not But we must measure the necessity of it not by the outward shew of the outward actions but by the Commandement of God because whatsoeuer Christ hath instituted for the perpetuall vse and benefit of the Church we are commanded to yeeld obedience vnto it Whosoeuer neglecteth to doe what hee appointeth sinneth most greeuously against him Wherefore the Apostle saith 1 Cor. 11. 1 Cor. 1◠As often as ye eate this bread and drinke this cup yee doe shew the Lords death till he come Such then as come sildome to this Sacrament declare plainely that they regard not the death of Christ They looke to receiue life and saluation from him but they do not esteeme the meanes whereby they may be made
off the Pope but they haue tasted the leauen of superstition and sauour strongly of Popish reliques and remnants that remaine in them these will tell vs of the former times of olde how good they were and what plenty they had then of all things when they had the olde religion but since this new learning came vp we haue had dearths and famines and penury of all things These are like the Iewes Ier. 44 18. since we left off to burnt incense to the hoste of heauen and to powre out drinke offerings vnto the same we haue wanted all things and haue been consumed by the sword and by the famine Ezek. 16.17 18 19. Hos 2.8 but when we burne incense to the hoste of heauen we had plenty of vitailes and were well and saw no euill Besides I could answer them that their pratling of plenty is a tale of idle brains for neuer were their harder times then in the times of superstition In Q Maries dayâ—s they made bread of acornes as some liuing can remember and neuer were Gods blessings more plentifull theÌ„ in the daies oâ— the Gospel But be it al were true which they tel vs it is a fals rule to measure true religion by the belly Thus doe carnall men sauour nothing but carnall things and preferre their flesh pots before Manna Let vs therefore hearken to the counsell of the Apostle 1 Cor. 10.10 Phil. 2.14 Against such Salomon speaketh Eccle. 7.12 Say not thou What is the cause that the former dayes were better then these for thou dost not enquire wisely concerning this Vse 2 Secondly it is our duty to beware of vnthankfulnesse which is the mother of all murmuring For as the Apostle biddeth vs to take heed there be not in any of vs an vnbeleeuing heart to depart away from the liuing God so we must beware of an vnthankefull heart to depart from him which is a capitall offence and a mother sinne Vnthankefulnesse a mother sinne Iob 34.18 19. And that wee may see what an vgly and mishapen monster of many heads it is let vs consider what deformed daughters it bringeth forth into the world verifying the common prouerbe Like mother like daughter Ezek. 16.44 First it maketh vs to preferre base I may say beastly things before better and to lift vp the earth aboue the heauen Secondly it bringeth hardnesse of heart and maketh vs without feeling of good things Thirdly it stoppeth the course of Gods blessings after a sort dryeth vp his hand that he cannot stretch it out to doe vs good For who will bestow any thing vpon an vnthankefull person Fourthly it maketh vs like vntamed heifers the more we haue the more we spurne and kicke against God like the pampered horse Deut. 32.15 that lifteth vp his heel against him that feedeth him to the ful Fiftly it is a theefe which taketh away all that wee haue and euen robbeth and bereaueth as of such blessings as once we enioyed or as a violent fire that wasteth and consumeth whatsoeuer we had gathered together For as thankefulnesse to God vnlocketh Gods treasury and maketh way and passage for vs to obtaine more so vnthankefulnesse shutteth the dore that leadeth to the storehouse of his blessings nay it fretteth away like a canker whatsoeuer we haue receiued already Sixtly it bringeth downe Gods iudgements as it did vpon the Israelites sometimes fire sometimes plagues sometimes serpents and sometimes one iudgement and sometimes another vntill they were all consumed none of them escaped vnpunished For as Salomon speaketh Prou. 17.13 who so rewardeth euill for good euill shall not depart from his house Shall we sinfull wretches so reward the Lord that hath done vs good to do him euill Seuenthly it blindeth our sight and pulleth out our eyes that we cannot discerne our owne estate nor consider aright what we haue it maketh vs turne the blessings of God behind vs and to set the least crosses before vs it maketh vs enuy at the condition of others that they haue greater honours riches and liuings then wee haue Lastly it exasperateth men very much to see themselues to be euilly rewarded and smally regarded at their hands to whom they haue done good as we see 1 Sam. 25.10 and 2 Sam. 10.6.7 how much more then doth it prouoke the most High and how carefull ought we to be to beware of so foule an euill Lastly if we would auoide and preuent this Vse 3 sinne of murmuring to which we are so prone we must learne to be thankefull to God for all good things and continually call to mind that they come from no other but from him Ier. 5.24 Iam. 1.17 For as vnthankefulnesse is a kind of idolatry refusing to giue honour to whom it is due so thankefulnesse testifieth our loue feare faith hope in God of whom we receiue all things This duty hath many branches For such as are thankefull must acknowledge in their hearts and confesse with their mouthes the goodnesse of God toward them so did the good Samaritan healed of the leprosie Luke chapter 17. verse 18. so doth Dauid Psal 66.16 Secondly they must be patient and well pleased with the will of God though thereby our owne willes bee crossed and curbed We must in silence and subiection to his holy and heauenly pleasure yeeld vp our selues and our whole life to bee ordered by him Psal 4.4 and 29.9 and 37.7 Esay 30.15 and giue the praise to him for them Iob 1.21 because euen in iudgement he remembreth mercy Hab. 3.2 in all our crosses he sheweth his loue vnto vs and dealeth better with vs then we deserue who might iustly cast vs into hell fire and yet doe vs no wrong nor giue vs iust occasion to complaine against him Thirdly we must be content with our places callings and estates auoiding couetousnesse and ambition Phil. 4.11 Heb. 13.5 Fourthly we must set our hearts constantly to obey God in pouerty penury in afflictions and in all aduersities Phil. 4.12 Heb. 10.34 Fiftly we must be ready to distribute communicate the good blessings which wee haue receiued vnto others knowing of whom and to what end we haue receiued them When the fountaines of Gods mercies flow to vs let our fountaine be dispersed abroad and riuers of waters in the streets Prou. 5.16 When the cloudes haue dropped downe raine and watered our land let vs breake our bread to the hungry and couer them that are naked We can neuer be truely thankfull vnto God if we be not carefull to do good to his seruants for his sake Lastly we must shew our selues thankefull by yeelding obedience to God by labouring to please him in all things This is a reall thankefulnes and this the Lord looketh for at our hands this is the consummation and perfection of the former and without it all the rest are of none effect Verse 2 3. And the people cryed vnto Moses c. the fire of the Lord burnt among them c.
dangers daily decaies in good things praier is as foode whereby the graces of God are preserued encreased AaroÌ„ made an attonement for the people stood between the liuing the dead Obserue in these words that Aaron the high Priest in taking his censer offering vp with fire taken from the Altar incense to God is a notable figure and type of the intercession of Christ the true high Priest of our profession Heb. 3 1. that he maketh for all his elect to his Father The doctrine is this â—rine Christ Iesus hath set himselfe as Mediatour betweene God and men 〈◊〉 Iesus 〈◊〉 Media between and man For Origen saith well hom 9. in Numer that we must ascend vnto the high mystery or signification of this Scripture and consider how Christ Iesus the great high Priest Heb. 4 14. taking our nature vpon him stood as in the midst betweene the liuing and the dead and brought it to passe by his death that death shold spread no farther 1 Tim. 2 5. Iohn 12 32. Rom. 5 11. and 8 34. He maketh intercession for vs not that now he boweth the knee to his Father or lifteth vp his eyes or spredeth abroad his hands or vttereth any voice of praier for his Church being now in the heauens for this he hath already sufficiently performed Ioh. 17 1. Now he presenteth to his Father the merites of his death and passion of his obedience and resurrection which hath the force of a liuely praier and reconcileth the Father vnto vs. Thus then we see that Christ Iesus is the true Aaron the high Priest that maketh attonement between God and vs Heb. 7 24 25. Eph. 1 verse 5 6. Reason 1 The reasons Christ Iesus our Redeemer hath fulfilled all the parts of a Mediatour and left none vnperfected he alone hath trodeÌ„ the wine-presse of the wrath of his Father Esay 65 5. Hee appeareth before the Father for vs and in our names as we do before the Father in his name he offereth vp our praiers and worketh our saluation Ioh. 17 9. Heb. 4 14 2 15 17. He hath deliuered all them which for feare of death Reason 2 were all their life time subiect to bondage Secondly the blood of Bulles and Goats outwardly sprinkled the ashes of beasts were not false lying signes representing that which is not but true and effectuall signes of purifying and cleansing â— â— 12 13. these did sanctifie the vncleane as touching the purifying of the flesh because such as were shut out of the Congregation for some legall and externall vncleannesse had thereby entrance againe into the assemblies might lawfully come to the worship of God and be partakers of holy things much more theÌ„ doth the blood of Christ which is the truth substance of all the former and which indeed is the blood of the Son of God Acts 20 28. purge your consciences from dead workes to serue the liuing God Heb. 9 13 14 14 24. Vse 1 The vses remaine First this teacheth that we haue no other Mediator in heaueÌ„ or earth but Iesus Christ who maketh intercession for vs. In the old Testament no praier is made to Henoch though he walked with God or to Abraham though the father of the faithfull or to Moses though God spake to him face to face no praier was offered vp to any Cherubin or Seraphin to any Saint or Angel The Church of Rome therefore is an Apostate Church which hath made so many Mediators and Aduocates for vs in heauen as there are Saints departed and perfected yea which is more absurd they make one Saint Patron for one disease and another for another Comment vpon Philem. so that they haue left nothing for Christ to doe as I haue shewed more at large elsewhere Neither let them obiect that there is one Mediatour of redemption but many Mediatours of intercession But as this is an euill distinction so it is as euilly obserued by themselues And will they beare vs in hand that the simple people simple indeed they are God wot among them vnderstand this difference and can tell how to distinguish betweene these to giue to each his due and no more But what speake I of the simple people of whom I may speake as Ieremy doth Surely these are poore Ier. 5 4. they are foolish for they know not the way of the Lord nor the iudgement of their God I will goe vnto the great ones and speake vnto them The learned theÌ„selues among them doe ioyne with Christ our Sauiour other Mediatours not onely of intercession but also of redemption and saluation Hitherto commeth the praier to the Popes great martyr Thomas Becket of Canterbury Breuiarium ad vsum eccles Sarum in festo S. Tho. Cantuar. who died in the Popes quarrell which he maintained against his souereigne king Henry the second and therefore a false martyr but a true traitor and rebell Tu per Thomae sanguineÌ„ quem pro te impendit Fac nos Christe scandere quò Thomas ascendit that is By the blood of Thomas which he for thee did spend Make vs O Christ to climbe whither Thomas did ascend A most blasphemous praier wherein they present not the blood of Christ who gaue himselfe a ransome for vs but the blood of Thomas to bring vs to heauen It were endlesse to shew their idolatrous praiers made to the blessed Virgin desiring to haue her to reconcile them to her Sonne Among the rest consider this one O foelix puerpera nostra pians scelera Iure matris impera redemptori that is O holy mother which dost purge away our sinnes command thou him that is our redeemer by thy motherly authority And touching Peter and Paul they say Ex Rom Breuiar Concede vt amborum meritis aeternitatis gloriam consequamur that is Grant that by the merites of them both wee may obtaine eternall glory Neither shall we need to maruaile at these things although they sound harsh in all Christian eares if we consider what they ascribe vnto the Crosse of Christ Sabb. in Hebd quarta Quandrag I meane to the wood tree to which they make their praier to this day saying O crux aue spes unica Hoc passionis tempore Auge pijs iustitiam Reisque dona veniam that is O Crosse all haile thou that art our onely hope at this time of the passion encrease thou righteousnesse to the godly and grant pardon to them that are guilty Other grosse blasphemies they haue reformed in their Portesse but this which giueth as great and grosse honour to the wooden crosse they haue reserued and reteined What is become now of their distinction that Christ is the Mediatour of redemption but the Saints of intercession when as they ascribe to the Virgin Mary to Peter to Paul nay to a vile traitour nay to a wooden crosse power to purge away the sinnes of the faithfull to grant them pardon and forgiuenesse and to bring them
Aaron the Saint of the Lord Psalm 106 16 so that he was constrained to ratifie confirme the Priesthood by the swallowing vp of Dathan and Abiram in the earth and by consuming of Korah and his confederates with fire all of them being the children of rebellion as they are called in this chapter verse 10. But heere wee may behold a notable example of Gods wonderfull mercy who is more ready to compassion then to reuenge and therefore destroyeth some that he may instruct others Wherefore in this chapter Moses continueth the same argument handled before and sheweth how GOD once againe establisheth the Priesthood to Aaron and his sonnes for an euerlasting couenant whereupon he commandeth that euery Tribe should bring a woodden staffe with a name written vpon them to put them together so as they might not be discerned asunder but by the sight of the names These staues thus prepared and ordered were laide before God in the Sanctuary and when they were taken thence againe Aarons staffe that had his name vpon it did flourish and all the rest without any change remained dry and dead as they were before whereby the Lord shewed that he had chosen that house to serue in the Priesthood 〈◊〉 diuision 〈◊〉 chapt Consider in this present chapter two things First the confirmation of the Priesthood to Aaron and his snnnes Secondly the repentance of the people and resting in the ordinance of God after they were humbled by the plagues of God and saw the flourishing of Aarons rod. Touching the first to wit the ratification of the Priesthood and the deciding of the controuersie to whom it did belong ought to belong hereafter we must obserue the commandement of God to Moses and his obedience God commandeth Moses to take of euery Tribe a rod. Ezek. 37 16. Now whether it were of seuerall kindes of wood according to the number of the Tribes or of one kinde only to wit the almond as Munster thinketh it is vncertaine Munster annot in Num. And the question may be asked whereas euery staffe must haue a name written that is the 12 rods 12 names what name was written Some thinke that the Tribe of Reuben had the name of Reuben the Tribe of Simeon the name of Simeon and so of the rest But it is to bee thought that the name of the Prince of the Tribe was written rather thē the name of the author of the Tribe and the words of the text doe fauor this interpretation v. 2. else to what purpose is Moses appointed to take seuerall rods of the Princes of euery Tribe so that for example the rod of the Tribe of Reuben had the name of Elizur written and so of the rest as they haue bene set downe before ch 1 5 6 7. and 7 12 30 36. For as the name of Aaron was written vpon the rod of Leui not the name of Leui himselfe v. 3. so no doubt the names of other Princes that were heads of the families of their fathers were written vpon the rods of their Tribes not the names of the authors of the Tribes Al these rods were laid vp together in the Tabernacle of the Congregation then the Lord giueth them this token to assure them whom the Lord chose and ordained that there might be no more contention about the Priesthood namely that his rod should waxe greene flourish and beare blossomes Thus doth God cut off all occasions of murmuring among them Speake vnto the children of Israel and take of euery one of them a rod. The people ought to haue bin throughly humbled for their offence to haue their hard hearts broken in peeces by the consideration of Gods iudgements and miracles and so throughly to bee moued to reuerence the ordinance of God concerning the Priesthood But because God is constrained to work another miracle to change the course of nature and to call things that were not as though they were it appeareth they were not yet sufficiently touched and humbled for God doeth no worke in vaine If then the dignity of the Priesthood had bene sufficiently confirmed by the punishment taken of the seditious and their partakers this new miracle had not beene wrought in the dry and withered rod. Wherefore God goeth about by this meanes to remedy their pride and presumption and sheweth his great mercy and goodnesse toward them in calling them to repentance and in curing of their infirmities We learne heereby Doctrine that the Lord is very desirous to haue sinners conuerted and brought to repentance God is desirous to haue sinners broght to repentance that so he may saue them Esay 65 2. Ezek. 33 11. and 18 31 32. Math 23 37. 2 Cor. 5 20. Peter preacheth repentance to them that killed the Prince of life and denied him in the presence of Pilate when hee was determined to let him go Acts 3 13 15. Euen to these that murthered and betrayed the Sonne of God did the Lord offer saluation To this end he is of such great patience because he is not willing that any one should perish 2 Pet. 3 9. The reasons Reason 1 Because first they are his creatures and his workmanship and therfore there is great reason why he should desire their good Naturall parents do desire to saue and keepe in health their children They that belong to God are his deere children Esay 49 15 16. He loueth Reason 2 Israel as his first borne Secondly he hath not onely created them when they were not but also redeemed them when they were lost and that with no lesse price then with the blood of his owne Sonne Col. 1 20. 1 Ioh. 1 7. Ro. 5 9 10. If then he haue done this for them doubtlesse he will goe forward with his loue toward them he will raise vp them that are fallen seeke them that are lost quicken them that are dead and bring them home that are Reason 3 strangers to him Thirdly it is more honour to God to conuert and saue then to destroy and cast away his people Doubt not but bee well assured that God will do that which tendeth most to his owne glory Rom. 11 1 2. Iustice and iudgement causeth him to be feared but his mercy and loue is that which maketh him to be honoured of men Vse 1 The vses remaine Hath God an earnest desire to conuert and saue men Then it ought also to bee our desire to bee like in this to our heauenly Father that is to labour to conuert and bring home others vnto God that goe astray from him for in so doing wee shall follow the footsteps and example of God dealing with our brethren in mercy and compassion as God hath dealt with vs. Let the husband labour to conuert the wife 1 Cor. 7 16. and the wife to win her husband the parents their children and the children their parents and euery one to conuert his brother A duty most acceptable to God and most profitable to others An
as a gift of God let him chuse them before they make choise of him let the gifts of God in him commend him before any write letters of praise for him They shall one day answer to God for the soules of such as perish through their default There is no dalying with Church-liuings let them therefore prouide sufficient Preachers for their own discharge in the great day of account Sixtly as they must looke vnto it that haue power to present so must they that haue authority to institute for if they lay their hands rashly vpon any they are thereby partakers of other mens sinnes 1 Tim. 5 22. and therefore they ought to endeuour to keepe themselues pure Seuenthly touching the people they must acknowledge themselues vnworthy of such a blessing and not take it as a fruite of their own deseruings We can deserue no good thing much lesse the greatest good We cannot deserue our daily bread that nourisheth the body much lesse our spirituall meate that feedeth the soule A good Pastour commeth not as lands and liuings by inheritance therefore as Salomon speaketh of a good wife so we may say of a good Minister House and riches are the inheritance of fathers but a good Minister is the gift of God Prou. 19 14. Eightly our duty to God is to loue him a-againe that hath so loued vs and to giue vnto him our hearts our soules and bodies that hath giuen vnto vs such a gift He could not â—estifie his fauour toward vs more theÌ„ by such a sure pledge and loue-token This the Prophet teacheth Psal 147 13 14 15. where he praiseth God for many blessings but for the word as a most speciall blessing aboue all the rest and farre surmounting all such things as are common to all nations and people Hee shewed his word vnto Iacob his statutes and his iudgements vnto Israel Ps 147 19 20 he hath not dealt so with any nation and as for his iudgements they haue not knowne them So then among al the Lords gifts none is comparable to haue faithfull Pastours to feed mens soules with knowledge and vnderstanding and so to bring saluation vnto them True it is God hath many graces in store for vs he giueth riches and health and wealth it is he that healeth all our infirmities and restoreth vs from sicknesse but the gift of the Gospel is aboue all which being entertained bringeth saluation vnto all men The other also are graces they are enriching graces healthy graces wealthy graces healing graces but this is a sauing grace Therefore the Prophet saith If thy word had not beene my comfort I had perished in my affliction Psal 119 92. Ninthly the people should loue their feet that bring glad tydings of good things account them best welcome vnto them True it is the vngodly and prophane of the world can see no such benefit in it nor such good to come by it as to be any way beholding to God the giuer or to the Minister that is the messenger Satan the god of this world hath blinded their eies so that they are become like swine which finde more sauour in the mire of this earth theÌ„ in the sweet perfumes of the Gospel or like to children that value a beautifull toy before a precious stone These account them their enemies that tell them the truth as Ahab did 1. King 21 20. they thinke they come to trouble theÌ„ as Herod all IerusaleÌ„ thought of Christ Math. 2 â— Lastly al good people such as are Gods people should earnestly desire to liue vnder the Ministery of the word where this gift of God is that they may alwaies heare the holy doctrine of saluation sounding in their eares remembring that faith commeth by hearing Ro. 10 17. We see how carefull commonly men are to dwell in wholsome and healthy places where a sweet aire is so if we desire the health and wealth of our soules let vs frequent the preaching of the word and keep the Sabbath with our families by hearing the voice of God As for those barren places where no corne groweth and where no dew nor raine falleth they are vnwholesome flye from them they are dangerous come not neere them Hence it is that the word coupleth preaching and beleeuing together and therefore let no man put them asunder Ioh. 17 20. Acts 8 12 and 14 1. 1 Cor. 15 1 2. No man can be saued except he be called for whom he did predestinate them hee also called Rom 8 30. but he calleth none by his voice from heauen but by his word in the earth Either he calleth immediately by himselfe or mediately by his Ministers but now he hath ceased to call immediately and if we waite for such a calling wee waite vpon our owne vanity we do but deceiue our selues like Herod that waited for the wisemen but they neuer came vnto him If then we would be saued we must first be called and if wee would be called we must heare Gods Ministers speake vnto vs and call vnto vs out of his word 8 And the Lord spake vnto Aaron Behold I also haue giuen thee the charge of mine heaue offerings of all the hallowed things of the children of Israel c. 9 This shall be thine of the most holy things reserued from the fire euery oblation of theirs euery meate offering of theirs and euery sinne offering of theirs c. 10 In the most holy place c. 11 And this is thine the heaue offering of their gift c. 12 All the best of the oyle and all the best of the wine and of the wheat c. 13 And whatsoeuer is first ripe in the land c. 14 Euery thing deuoted in Israel shall be thine 15 Euery thing that openeth the matrice c. 16 And those that are to be redeemed c. 17 But the firstling of a Cow c. 18 And the flesh of them shall be thine c. 19 Al the heaue offrings of the holy things c. We see here that God would haue the Priests to be wholly occupied in the Ministery of his seruice therfore they could not get their liuing with the labor of their hands or by tilling of the ground they might not be Merchants Artificers or Farmers but must wholly attend vpon the worke of the Tabernacle so that the Lord sheweth by what meanes they shold liue and how he would haue them maintained And first of all hee speaketh of the stipend of the Priests which had the worthier calling they were to be maintained by oblations whether meate offerings or sinne offerings or trespasse offerings by the first fruites of the corne of the wine or of the oyle by all things deuoted in Israel by the first borne that openeth the matrice in all flesh whether of men or beasts yet so as that the first borne of men and of vnclean beasts which might not be offered should bee redeemed taking for a man fiue shekels of the Sanctuary
77.20 Hee led his people like sheepe by the hand of Moses and Aaron So long therefore as we haue a voyce so long as we haue an heart to lift vp to God and can poure out the meditations therof before him we haur comfort and assurance to be helped When the poore infant is fallen into danger of fire or water or other misery if he can cry that the father may heare his voyce there is hope of safety and deliuerance So if wee can call vpon God the Father in Iesus Christ in our distresses our heauenly Father will not leaue vs nor forsake vs in our dangers Secondly albeit the faithfull fall into many Reason 2 afflictions and their enemies make long surrowes vpon their backs yet God will not alway suffer them to bee oppressed lest they should sinke deepe and shrinke downe vnder the burthen so turne from their obedience and forsake the faith which they haue professed according to the saying of the Prophet The rod of the wicked shall not rest on the lot of the righteous â—al 125.3 lest the righteous put forth their hand vnto wickednesse He knoweth whereof we are made he spareth vs in our infirmities hee will not suffer vs to be tempted aboue our strength he seeth our weakenesse and how vnable wee are to resist and therefore he will not giue vs ouer to perish in our afflictions inasmuch as our light afflictions which are but for a moment Cor 4.17 cause vnto vs a farre more excellent and an eternall weight of glory so that albeit the righteous fall seuen times yet he riseth againe as the wise man teacheth â—ou 24.16 Vse 1 To apply this vnto our selues wee learne first that the deuises and practises of enemies albeit they be neuer so secret or malicious are vaine and frustrate The people of God shall be preserued howsoeuer they bee euer plotting and banding themselues together as wee see in the dayes of the Apostle â—ct 4.27 Herod Pontius Pilate the Priests and people the Iewes and Gentiles conspired together yet wee shall alwayes haue assurance of safety and all shall worke for the best to them that feare God whose loue no powers no principalities no Potentates shall be able to remooue as the Prophet teacheth Reioice not against me O mine enemy â—c 7.8.10 though I fall I shall rise when I shall sit in darknesse the Lord will be a light vnto me then she that is mine enemie shall locke vpon it and shame shall couer her which said vnto mee Where is the Lord thy God mine eyes shall behold her now shall she be troden downe as the myre of the streets This serueth notably to daunt and dismay the wicked and vngodly who insult ouer the righteous and seeme wise in their owne eyes considering that The faithfull escapeth out of trouble â—rou 11.8 â—sa 8.9 10 and the wicked shall come in his stead This truth the Prophet Esay confesseth and confirmeth Chap. 8. Gather together on heapes O ye people and ye shall be broken in pieces take counsell together but it shall be brought to nought pronounce a decree yet it shall not stand for God is with vs. So then if the faithfull be not euer forsaken nor stand continually vnder the strokes of their enemies but God will put to his hand and his helpe to deliuer them we see that all their deuises and all their consultations against them and insultations ouer them shal be brought to nothing Vse 2 Againe it behooueth vs in all the time of our distresse to rely vpon him whatsoeuer tentations come though we should walke by the gates of the graue and passe by the gulfe of death Many indeed are our infirmities feares cares sorrowes and troubles yet in them all we must say with the Prophet â—al 42.5.11 â— 43.5 Why art thou cast downe O my soule and why art thou disquieted within me Waite on God for I will yet giue him thanks he is my present helpe and my God Let vs not therefore despaire in the day of trouble When the snares of death compasse vs and the griefes of the graue take hold vpon vs â—al 116.3 4. when we find trouble and sorrow to pursue vs and ouertake vs let vs call vpon the Name of the Lord to deliuer our soule who is mercifull and full of compassion Pro. 18.10 The Name of the Lord is a strong tower the righteous runneth vnto it and is exalted This is the surest and safest refuge of the godly against all troubles Lastly let all such learne as lie not vnder Vse 3 the crosse to commend the common cause of their brethren to God as if themselues were in affliction For wherefore doth God promise to free his from the oppression of the enemy and to restore them to the ioy of their saluation but to moue vs to this duty of praying for them pittying their distressed estate and seeking by all lawfull meanes the comfort and continuance of the Church This the Apostle setteth downe 2 Cor. 1.3 4. Where wee see he vrgeth the Church at Corinth to thinke of this point to be mindfull of the miseries of others and to comfort them that are in discomfort as God hath comforted vs. This is taught by Moses Thou shalt not doe iniury to a stranger Exod. 22.21 neither oppresse him for ye were strangers in the land of Egypt And heereunto the Apostle accordeth Heb. 13.3 Remember them that are in bonds as though ye were bound with them and them that are in affliction as if ye were also afflicted in the body Where he would haue vs so much to bee touched as if their misery were our owne This duty it is needfull to thinke vpon Wee know not what troubles may fall vpon our heads When wee take our selues to bee freest and farthest from all dangers then we may bee neerest vnto them and suddenly fal into them as a bird into the snare of the fowler Wherefore let vs remember them to God that suffer afflictions that so we may be deliuered if wee fall into any troubles But if we harden our hearts in the miseries of others and haue no feeling of their sorrowes others shall bee as vnmindfull of vs and vnmercifull vnto vs as we haue beene to them Matt. 7.2 For with what iudgement we iudge we shall be iudged and with what measure we meat it shall be measured to vs againe Nothing is more greeuous vnto a man then to be scorned in his misery and to be insulted vppon in the day of his calamity The affliction it selfe is bitter and yrkesome to the flesh but the derisions mockings of the enemy serue to double the crosse and to adde to the measure and manner of our misery If then we shall see with our eyes and heare with our eares the lamentable condition of the Church and laugh when the people of God weepe and lament the iustice of God shall ouertake vs and make vs a
they fall to be past feeling and cannot repent The Apostle declareth in the Epistle to the Romanes That such as regarded not to know God hee gaue them vp to their hearts lust vnto all vncleannesse and punished one sinne with another Rom 1.28 For the sinne that followeth is a punishment which went before God forsaketh them with his grace that forsake him by their sinnes and when once God leaueth them the diuell findeth them Whensoeuer God departeth out of any person the vncleane spirit taketh possession for the house is empty swept and garnished and made ready to entertaine him Math. 12 44. This is it which the Prophet declareth concerning the secret iudgment of God vpon sinners that make shipwracke of faith and of a good conscience My people would not heare my voyce and Israel would none of me so I gaue them vp vnto the hardnesse of their heart and they haue walked in their owne counsels Psal 81 11 12. Where hee sheweth that seeing they would not be reclaimed and reformed hee laide the bridle in their owne neckes and suffered them to run their full swinge into all wickednesse In like manner the Apostle describing the sins of the Iewes that hated the Gospel stoned the Prophets persecuted the Saints and crucified the Lord of life sheweth that they had filled vp the measure of their sinnes and that the wrath of God was come on them to the vttermost 1. Thess 2 19. Reason 3 Thirdly sinne is fitly resembled to the fretting of a canker and to the vncleannesse of a leprosie both which goe forward and make no stay vntill the whole body be infected and euery member endangered This is the similitude which the Apostle vseth Their word shal fret as a canker 2. Tim. 2.17 of which sort is Hymeneus and Philetus For as one serpent engendreth another so doth one sinne conceiue and bring forth another It is like vnto the beast that is said to grow so long as it liueth So then lay these things together both that God forsaketh such as make no conscience of sinne and that sinne is likened to the conceiuing of the wombe to the eating of a canker and to the filthinesse of a leprosie wee may conclude that sin being entertained knoweth not stay but rolleth as a stone vntill it come to the Vse 1 bottome Now let vs handle the vses First consider from hence how dangerous it is to giue entertainment vnto sinne at the beginning which groweth to more perfection euery day we cannot stop this streame when we will it goeth beyond the strength of our nature God leaueth vs further to our selues when we begin to leaue his wayes We see this in the example of Cain he was reproued of God checked for his hatred against his brother admonished to repent but he harkened not to the voyce of the Lord but hardened his heart and shed innocent blood euen the blood of his brother Gen. 4 8. This appeareth in Iudas hee entertained couetousnesse in his heart from couetousnesse hee fell to plot with the Pharisies from plotting he proceeded to practising and in the end hee brake out into treason against his Lord and Master and ceased not till hee brake his owne necke Math. 26 15. The like we may say of Saul and trace out his falling from God step by step and the more he continued 1. Sam. 16 14. the more did the Spirit of GOD forsake him so that his hidden corruption brake out into open rebellion against God open persecution against Dauid and open desperation against himself and his owne soule Thus it falleth out with such as sinne against their conscience Some grow to be very diuels incarnate that do euery day giue strength vnto their corruption and adde drunkennesse vnto thirst who being past feeling giue themselues to wantonnesse to worke all vncleannes with greedinesse Some are like bruite beasts that are led onely by sensuality carnall and naturall men which haue nothing in them of the Spirit of God Iude 10. Continuance in sinne bringeth hardnesse of heart Such are in greatest danger and see it not they are in the midst of the fire and feele it not they taste deeply of the iudgment of God and regard it not Lay before them the grieuousnesse of sinne beseech them with bitter teares exhort them by the tender mercies of God denounce all the plagues punishments and iudgments of hell offer vnto them the sweet promises of the Gospel entreate them by the death of Christ and the dearest blood that he shed for them all these they tread vnder their feet and neglect them as things of no price sinne hath bewitched their hearts Sathan hath blinded their eyes and God hath giuen them vp into a reprobate sence For as among all the blessings that God bestoweth vpon the sonnes of men in this world a soft and tender heart is one of the greatest which is soone checked controuled soone made to bleed and raised to repentance and amendement of life Ezek. 11 19 so there can be no greater curse and malediction laide vpon any man then to haue a stony and stiff-necked a rebellious and yron heart which heapeth and hoardeth vp euery day vengeance against it selfe What an heauy punishment was this vpon Pharaoh when his heart was hardened Moses and Aaron came vnto him they laide before him the word of God they wrought miracles in the land of Egypt they called vpon him to let the people go he was visited with lice he was feared with thunders he was plagued with frogges he was tryed with darknesse he was punished with the death of the first borne yet could not all these enter into his heart nor pierce his conscience that was seared with an hot yron so that he proceeded in euill vntill he and his whole hoste were drowned in the red sea Heereunto accordeth that which the Prophet Ieremy sayth Can the blacke Moore change his skinne or the leopard his spots Then may ye also doe good that are accustomed to doe euill Ier. 13 23. Seeing therefore such as beginne to sinne can haue do stay of themselues we must needs confesse it to be very dangerous and hurtfull to our soules For all such as breake out into this sinne are like to those that runne downe a steepe hill that when they are going haue no power to make any stay or stop vntill they come vnto the lower end Thus it is with those that haue giuen the onset vpon sinne they do as it wer open the flood gates of impiety which are not againe easily shut vp but the violence of the streame beareth all things before it For howsoeuer sinne at the first be entertained of men with some dislike and not without some strugling and striuing against it yet in processe of time and by continuance in sinne they grow shamelesse euen to haue an whores forehead that they cannot nor wil not be ashamed though the Sunne the heauen the earth and men beare witnesse against them they
vncleannesse and filthinesse and pursued them into their filthy stewes and brothel-houses where he thrust them both thorough reuenging the dishonour done to God the scandall laide vpon his people A worthy example for all Magistrates to follow to be sharpe seuere in punishing sinne and taking away euill out of the citty of God Thus the plague was stayed and the anger of God turned away after that iustice was executed and so many thousands at one time and for one sinne swept away But heere two questions arise which are to be discussed before we proceede any further the first touching the fact of Phinehas the second touching the number of the dead heere remembred Touching the fact of Phinehas Obiection it may be thus obiected How can it be lawfull in him being a priuate person to exceede rhe bounds and lists of his calling Hee was of the tribe of Leui and of the family of the Priests to whom it belonged not to draw the sword For as the other tribes were not appointed to the seruice of the Altar so the tribe of Leui was not called to the execution of iustice Besides there are generall rules directing all priuate men and generall Lawes restraining them from shedding of blood as he that sheddeth mans blood by man shall his blood be shed hee that smiteth with the sword shal be smitten with the sword loue your enemies and doe good to them that hate you The seruant of God must not striue but must be gentle toward all men suffering the euill and instructing them with meekenesse that be contrary minde 2. Tim. 2 25. How then can we iustify this act of Phinehas departing from these holy rules of Gods Religion I answere Answer there is a double kinde of calling an ordinary calling and an extraordiry calling the one necessarily distinguished from the other For God doth oftentimes giue vnto his seruants a new and special vocation and addeth it vnto their former function Hence it is also that some workes are ordinary and some are extraordinary Ordinary workes must be guided and directed by ordinary rules such as those are which wee haue set downe before Extraordinary workes proceede from a special motion of Gods Spirit warranting them and making them albeit going against the common rules lawful cōmendable and necessary Such was the fact of Moses smiting the Egyptian Exod. 2 12 the fact of Samuel hewing Agag in pieces 1. Sam. 15 35 the fact of Eliah slaying the Priests of Baal 1. King 18 4 the fact of the Israelites spoyling the Egyptians and such like Exod. 12 35 who had an inward motion like to the commandement giuen to Abraham to kill his sonne These actions albeit warranted to the doers Luth in Gen. cap. 29. are not to be drawne into example and imitation vnlesse we haue the inspiration of the same Spirit and therefore Christ our Sauiour answereth his Disciples that would haue called fire from heauen to consume the Samaritanes Yee know not of what spirit ye are for the Sonne of man is not come to destroy mens liues but to saue them Luk. 9 55. Now that this fact of Phinehas is of the same nature it appeareth both because the plague ceased by it and Gods wrath kindled against his people was appeased so that the action is both commended rewarded This the Spirit of God teacheth in the Psalme Phinehas stood vp and executed iudgement and the plague was staied and it was imputed vnto him for righteousnesse from generation to generation for euer Psalm 106 30 which is not so to be vnderstood as if he were iustified before God by this one acte because whosoeuer will bee iust by the Law is bound to keepe the whole law according to the tenour of the law Do this thou shalt liue Gal. 4 12 20. One good worke doth not serue or suffice to make a man perfectly iust and righteous in the sight of God seeing hee that continueth not in all things written in the booke of the law is accursed So then we must know that the Psalmist meaneth that this fact was lawfull and allowed For hauing set down the vengeance that Phinehas tooke vpon this adulterer and the adultresse hee preuenteth the Obiection which might be made Was not this horrible and damnable murther in him who being a priuate man had not the sword of iustice committed vnto him and being one of the Priests of the Lord was to meddle onely in matters belonging vnto God and not in ciuill things who was to draw out the censures of the church not a materiall sword to strike offenders No saith the Prophet it was not murther it was a righteous and commendable acte he beeing stirred vp by Gods Spirit inasmuch as it proceeded from faith and aymed at the glory of the great Name of God Wherefore this place is falsely alledged and peruersly wrested by the Church of Rome to ouerthrow iustification by faith alone and to establish iustification by good works For there is a double iustification one of the worke the other of the person The Prophet speaketh in that place of the iustification of the worke which albeit in the sight of men it might seeme sauage inhumane yet God did accept of it account it as a good and iust work which pleased him being done in faith which purifieth the heart Acts 15 9. He speaketh not of the iustification of his person which was by apprehending the mercy of God in Christ by beleeuing not by doing Thus the Apostle in the fourth chapter to the Romanes verses 4 5. maketh a double kinde of imputation saying To him that worketh the wages is not counted by fauor but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is accounted for righteousnesse Thus much of the first question touching the acte of Phinehas whether it were lawfull or vnlawfull whether it were priuate reuenge or publike iustice The second Question is touching the number that dyed in this plague Obiect wherein appeareth some difference and disagreement in outward shew betweene the old Testament and the new For Moses in this place verse 9 sayeth There died foure and twenty thousand But the Apostle Paul alledging this iudgement of God mentioneth onely Three and twenty thousand 1 Cor. 10 8 subtracting one thousand from the former number which Moses added I answer some reconcile these places thus that the Scribes or Penmen fayled in copying out the books of Pauls Epistles which shold haue written foure twenty thousand where they wrote three twenty thousand But this is shifting rather then reconciling cutting the knot with a sword rather then loosing it asunder with the hand inasmuch as all the copies generally with full consent as it were with one voice agree in the former reading Others suppose and surmise that it might bee a slip of memory in the Apostle according to humane infirmity But this answer is worse then the former and these are
Manna as a light meate he smote them with an exceeding great plague he slew the strongest of them and smote downe the chosen men of Israel so that the name of the place was called The graues of lust beecause there they buried the people that fel a lusting Numb 11.33 When Corah Dathan Abiram rose vp against Moses backed with certaine Captaines famous in the congregation and men of renowne they were swallowed vp of the earth and consumed with fire and on the morrow when the multitude murmured against Moses and Aaron saying Ye haue killed the people of the Lord Numb 16 41 49. hee sent a plague amongst them that quickely wasted consumed fourteene thousand and seuen hundreth besides them that dyed in the conspiracie of Korah When Dauid had sinned in numbering of the people and in glorying in his owne strength 2 Sam. 24 15 the Lord sent a pestilence in Israel and there dyed of the people from Dan to Beersheba seuenty thousand men The Apostle Iude produceth sundry examples to this purpose of the Angels that are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day of the Israelites who albeit they were deliuered out of Egypt yet were afterward destroyed beecause they beleeued not â—â—de 6 5. of those vngodly meÌ„ that turned the grace of God into wantonnesse and are ordained to condemnation The truth heere of shal more fully and wonderfully appeare in the day of iudgement when iustice onely shall bee executed and the Lord shew himselfe to the wicked onely as a terrible Iudge He shall come from heauen with al his mighty Angels with a great shout and with the Trumpet of God To render vengeance vnto them which know not God and which obey not the Gospel of our Lord Iesus Christ which shall bee punished with euerlasting perdition from the presence of the Lord and from the glorie of his power 2 Thess 1 9. Then they shall say vnto the mountaines and rocks fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who can stand Reuel 6 16. And to the end no doubt hereof should remaine Reason 1 in vs let vs consider the reasons The anger of God is as himselfe is infinite and without end so that nothing is able to stand before him This is it which the Prophet Dauid teacheth Psal 90 11. Who knoweth the power of thy wrath or of thine anger according to thy feare As if he should say when thine hand is any way heauy vpon vs no man standeth in awe of thine indignation and fearfull displeasure so much as thou and thine anger ought to be feared of vs. Heereunto accordeth the saying of the Prophet Nah. 1 5 6 The mountaines tremble for him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein who can stand before his wrath or who can abide in the fiercenesse of his wrath his wrath is poured out like fire and the rocks are broken by him If then his wrath be infinite without limitation of time without circumscription of place and without respect of person so that the heauens melt the mountaines are dissolued and the foundations of the earth are discouered it must needs be that when hee is moâ—ued his wrath is very full of rage and reuenge Secondly we must needs hold that plenty Reason 2 of desolation is made in the earth in the wrath of God if we consider the comparisons wherby it is expressed It is compared sometime to the roaring of a Lion which maketh all the beasts of the forrest to tremble It is a fearfull voice it maketh man and beast to stand in feare This the Prophet Amos expresseth The Lyon hath roared who will not bee afraide the Lord GOD hath spoken who can but prophesie Amos 3.4 8. Sometimes it is compared to a violent fire that spreadeth it selfe farre and neere This Moses did teach the people when he willed them to take heede to themselues lest they forgaâ—e the Couenant of the Lord their God and make to themselues any grauen image saying The Lord thy God is a consuming fire and a iealous God Deut. 4 24. 9 3. fire we know is fierce and fearfull wasting and deuouring al things before it so that nothing is able to resist the strength and force thereof VVe say in a common Prouerbe that fire and water are without mercy They are of an vntamed nature euen so is the displeasure of almighty God being prouoked by sinne intollerable vnspeakable vnsearchable without limitation of time of quantity or quality and therefore hee must needes bee armed with great wrath kindled against the vngodly Vse 1 The vses of this doctrine are very many but wee will stand onely vpon the principall First wee may conclude that it is a fearefull thing to fall into the hands of so mighty a God It is extreme madnesse for any man to set himselfe against such a God Who is able to preuaile that hath him his enemy Take heed therefore God will not be mocked Are we stronger then he that wee should fight against him This is the vse which the Apostle maketh in the Epistle to the Hebrewes We know him that hath said Vengeance is mine I will recompence Hebr. 10 30 31 and againe The Lord shall iudge his people It is a fearefull thing to fall into the hands of the liuing GOD. There is no iesting nor dallying with so fearefull and dreadfull a Maiesty who is so great in power glorious in holinesse fearefull in praises terrible in his anger and iust in all his doings Exod 15 11. The heauens and the heauens of heauens together with the earth and all the compasse of the world are not able to beare the least sparke of his displeasure when it is kindled the flame whereof shall burne vp the wicked and shall we play with him in his anger as with a little childe Alas then what shall become of the wretched soules of wicked and damnable men when his wrath shall smoke against them and the whole viole of his fury shall be powred downe vpon them O how miserable shall their anguish and tribulation be and how infinite and vnmeasurable theyr torment which shall be thus plagued condemned and cursed of the Lord what shall become of swearers drunkards whoremongers and such like in the day of the Lords wrath They shall wish that they had neuer bin borne Mat. 26 24 they shall thinke it a benefite if they had beene borne toades And if they could behold at the least in these their dayes but a shadow of the misery that remayneth for them and of the pit of destruction that gapeth for them it were sufficient to swallow them vp in heauinesse and make them euen dissolue themselues into teares and torments as passing all that can be spoken or thought thereof but now
will teach vs to giue the glory to his name and to lift vp our hearts in thanksgiuing to him Lastly it becommeth vs to ascend as it were Vse 4 by steppes to an higher comparison from the body to the soule and from the meat that perisheth to that which endureth to euerlasting life For seeing wee vnderstand that GOD is thus carefull to feede our bodies it is much more reason that we should seeke at his hands the nourishment of our soules If we haue not this skill and consideration in vs the Fowles of the aire and the beasts of the fielde will bee witnesses against vs to condemne vs. This is the voyce of faith the other the voyce of Nature Nature is wise enough to tell vs when wee want prouision for the body but it must be the office of faith to tell vs when wee want food for the soule Wee are ready to cry out oftentimes What shall we eate or what shall we drinke or wherewith shall we be cloathed Mat. 6. but few feele the wants of their soules though they be like to perish and pine away wherefore our Sauiour teacheth vs Matth. chapter 6. verse 33. First of all to seeke the Kingdome of God and then all other things shall bee ministred vnto vs. 57 And these are they that were numbred of the Leuites after their families of Gershon c. 58 These are the families of the Leuites the family of the Libnites and the family of the Hebronites c. 59 And the name of Amrams wife c. 60 And vnto Aaron was borne Nadab Abihu Eleazar and Ishamar 61 And Nadab and Abihu dyed when they offered strange fire before the Lord. Wee haue here the third and last part of the chapter touching the numbering of the Leuites apart by themselues branched out into three principall families but specially Aaron is insisted vpon to whom the Priesthood was giuen who is described both by his parents and by his posterity and among his posterity Moses againe singleth out the fact of Nadab Abihu who died when they offered strange fire before the Lord. And albeit we haue spoken of this before chap. 3 4. yet being offered again let vs consider better of it For whereas God commanded fire to bee duely and diligently kept alwaies burning vpon the Altar wherewith the sacrifices were to be consumed and must neuer be suffered to go out Leuit. 6 9 12 13. they presumed to offer sacrifice with strange fire and therefore dyed before their father for as well they might haue taken a strange beast as a strange fire the one beeing no lesse forbidden thē the other Wherby we see the euil persons are cut off betimes 1 Chro. 24.1 2 and are not suffered to liue out halfe their dayes This heauenly fire which GOD sent to consume his sacrifices was brought into the Temple built by Salomon and there it continued from one generation to another vntill the destruction of the Temple and the City The 2. booke of Macchab. not Canonical True it is the author of the second book of Macchabees telleth vs a tale that when Nehemias had builded the Temple and the Altar he offered sacrifice with this fire for when tht Fathers were ledde into Persia the Priests that were deuout tooke the fire of the Altar priuily and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men wherefore he sent for the posterity of those Priests that had hid it howbeit they could finde no fire but thicke water which being sprinkled vpon the wood and sacrifice there arose a great fire so that euery man that saw it maruelled 2 Maccha 1 18 19 20 21 22. Wher we see two things are coupled together the building of the Temple and Altar by Nehemiah and the sending of fire from heauen by God these may well bee ioyned the one being as true as the other But it is plaine by the whole Scripture that Nehemiah builded not the Temple if we shal consider the circumstances either of the persons or of the time or of the place For the Altar was builded by Zerubbabel and Ioshua in the reigne of Cyrus so soone as by his proclamation they returned from the captiuity of Babylon to wit the seuenth moneth after Ezra 3. And touching the Temple though the foundation beganne to be laide while Cyrus himselfe yet liued yet it was not ended finished before the sixt yeare of the reigne of Darius Nothus Ezra 6 which was many years after Iohn 2 20. But Nehemiah was then in Babylon and not yet come to Ierusalem forasmuch as hee obtained leaue of the king of Persia to go thither in the 20. year of Artaxerxes Mnemon the successor of this Darius Ezr. 4. 7. Neh. 1 2 by which computation of time it will appeare that the Altar was builded an hundred yeares and more and the Temple finished at the least 30. yeares before the comming of Nehemiah so that the author of this second booke of Macchabees is not a little deceyued in his Chronology and discouereth that he wrote by a meere humane spirit according to his owne confession in the shutting vp of the booke wherein hee craueth pardon for his slips and ouersights 2 Ma. 15 38 3◠we see there was great need he shold do so Now from the former premisses I reason thus This fire discouered to Nehemiah was kindled of God when he had builded the Temple and the Altar But he neuer builded the Temple and the Altar Therefore this fire was neuer kindled of God Againe the author of that booke testifyeth that after Nehemiah had receyued this fire from God the king of Persia built a Temple vnto it but wee may truly affirme hee neuer built any such Temple forasmuch as the Iewes neyther had neyther indeed might haue any other Temple then one and that at Ierusalem before the comming of the Messiah which the Lord had chosen to put his name there It might be that the kings of Persia that king in particular might builde a Temple to fire which they worshipped as God howbeit this is spoken by way of supposition and hath no relation to the fire here spoken off Neyther can this be vnderstood of the Tēple at Ierusalem but must be referred to some other built elswhere if haply any were built at all For it is sayde that after the Temple and Altar were builded and Nehemiah had offered sacrifice this came to the eares of the king of Persia and then hee commanded this supposed Temple to be erected Againe Nehemiah expressing his iourny vp to Ierusalem and comming to the sepulchers of his fathers maketh no mention of the finding of any such fire which no doubt he wold haue done if any such had beene offered vnto them For he reporteth many sundry things done by him in that booke hee mentioneth their offering of sacrifices with great ioy and gladnes chap.
12. how is it then that he omitteth this miracle Doubtlesse if he had receiued so great miraculous a benefit he would not haue forgotten it neither indeede could without note of vnthankfulnesse which was farre from that deuout and religious man Furthermore the setting vp of this miracle of the new-found fire hid in the pit and after discouered by the Priests and kindled by the Lord is the weakning and shaking of a great mystery and foundation of the Christian religion For it is written that the Iewes were stirred vp by the Prophets to proceed cheerefully in building of the Temple because the glory of that latter house should be greater then of the former Hag. 2 9 which prophecy is agreed vpon to be fulfilled in that Christ was borne while the second house stood which he made famous and renowned by his presence by his doctrine by his miracles Luke 2 46 7 8. There also did the Apostles begin the preaching of the Gospel which taking his beginning from Sion and Ierusalem was spread abroad from thence into all the earth Many were the priuiledges and prerogatiues of the Tabernacle framed by Moses and of the first house builded by Salomon they had the fire from heauen the Arke of the Couenant the pillar of the cloud the Vrim and Thummim and the succession of the Prophets but the second house built after their returne from captiuity wanted all these therefore while it stood the Messiah must come being greater then all these that through his presence who was to be the ruler in Israel Mic. 5 2 the glory of the latter house might be greater then the former and so the prophecy should be fulfilled But if this story were true which is broached by the writer of that book the latter Temple should bee more glorious and famous through this miraculous fire then the former For in the former the sacrifices were onely consumed with fire that fire was sent from God and nourished by the continuall ministery and attendance of the Priests but in the latter temple they should haue had not onely the same fire with the other but the fire preserued by a wonderfull miracle that in a contrary element Fire burned â—nto water water into fire yea heere are many miracles heaped together for as that fire was preserued in water so of that thicke water into which it was changed was the fire kindled againe 2 Macab 1 22 and that which is more when the sacrifice was consumed Nehemiah is said to haue commanded the water that was left to be powred on the great stones whereby was kindled a flame which was consumed by the light that shined from the altar verse 31 32. And this is so apparent that the Iewish Rabbines that haue the vayle before their eyes or rather before their harts haue acknowledged the truth herof that the 2 house had not that fire which the former had contrary to the opinion of that writer And yet notwithstanding the euidence of the former reasons and the confession of the Iewes themselues hee sticketh not in the next chapter to alleage the Prophet Ieremy as if he had commanded them that were carried away to take with them the Tabernacle the Arke and the fire as hath beene signified 2 Maccab. 2 1. But to leaue all these assertions deliuered with warrant let vs come to the doctrine offred to our considerations in the destruction of the 2. Doctrine It is a sin to decline from the worship of God sons of Aaron because they offred strange fire to wit that it is a sin impiety which the Lord leaueth not vnpunished for any man in the outward worship of God to decline from the Law of God He appointed to burne euery sacrifice with fire taken from the Altar which was continually kept and nourished for that purpose They altered Gods ordinance and are therefore striken suddenly from heauen so that it is a great sinne for any Church or particular person to swarue from the Law of God in the worship of God as appeareth by many examples testimonies of holy Scripture 1 Sam. 13 12 13 14. 2 Chro. 26 16 17 18. Math. 15 9. Col. 2.20.21 22. The grounds are plaine first because the Reason 1 word of God is the rule of all things that wee are warranted to do and more generally it is the rule of Gods worship so that to decline from this rule to the right hand or to the left must needs be a great sinne which GOD abhorreth Deut. 12 8 13 32. In an art to vary from the rules of the art is a great errour thr carpenter and mason are guided by their line and leuell the Law of GOD is the square and rule of his worship the more closely wee keepe our selues to this rule the more warrantable are our workes if wee decline and depart from it wee wander in errour and the farther we goe from it the more we are out of the way Secondly that starting and swaruing from the Law reprooueth and checketh the wisedome of God who is Wisedome it selfe Pro. 9 1 as if we were able to direct him and knew what belongeth to his worship better then himselfe An artificer in his worke cannot abide to bee checked and controlled by those that know not so well what belongeth vnto it as he doth Iam. 4.12 so the wise GOD the supreme Lawgiuer cannot endure that men should decline from the order which hee hath settled and established in his worship and prescribed vnto them in his Word and therefore he accounteth it a great sinne and impiety in any that attempt the same This reprooueth the Church of Rome Vse 1 which is as a body infected with many diseases and running sores For their whole worship in a maner is an apostacy from God full of dangerous wounds that cannot be cured as wee may see by their worshipping of images prayer in a strange tongue communion vnder one kind and an hundred such like horrible corruptions which are so many prophanations of the worship of God These men set the Law of God at nought and thinke themselues wiser then he and preferre their owne traditions before his commandements and so worship him by the precepts of men Math. 15.6 which is a vaine worship and maketh his Law of none effect Secondly it serueth as a direction to the Vse 2 Church what they receiue to godly Magistrats what they establish by their authority that in the worship of God they alwayes set the law of God before their eies allow nothing but that which is grounded vpoÌ„ the rules of the same that they adde nothing to it take nothing froÌ„ it For this cause the King must write him a coppy of the Law in a booke that it may be euer with him that he may reade in it all the dayes of his life and learne to feare the Lord his God Deu. 17 18 19. This was taught to Ioshua chap 1 8 and
women that had not knowne man which escaped the edge of the sword Here then wee may behold the misery that befell these Midianites for seducing Gods people and drawing them to whore dome and idolatry Doctrine Iniquity maketh the Lord to destroy people Nations Kingdomes Learne heereby that the iniquity of a people or a countrey and nation maketh the Lord to destroy them and to lay them waste sometime by the sword of the enemy as in this place sometimes by other iudgements as Deut. 7 1. where the Lord telleth the people of Israel that they should cast out and destroy many Nations and afterward chap. 9 4 he willeth them not to say that it was for their owne righteousnesse that the Lord had brought them to possesse that land but it was for the wickednesse of those Nations that hee did driue them out before them Againe in the eight chap. and the twentieth verse hee sayeth If thou forsake the Lord and walke after other gods and serue them then I testifie to thee this day that thou shalt surely perish because ye would not be obedient to the voice of the Lord your God So 1 Sam. 12 25 If ye shal still do wickedly yee shall perish both you and your king Mat. 23 37 38. Reason 1 The Reasons follow First they dishonour God in their liues and therefore it is iust that he should depriue them of those blessings that they enioy and make others to enioy the labours of their hands and in stead of them lay iudgements and plagues vpon them A sonne that dishonoureth his father is vnworthy to receiue any duty from a seruant So certainly it is iust with God that such as dishonour him should be depriued of his protection be left naked vnto all iudgements Reason 2 Secondly Gods iustice doth so require that where there is a generall corruption and deprauation there should be a generall desolation and where the corruption is particular the iudgement should also bee answerable When God tolde Abraham that hee would destroy Sodome and Gomorrha hee reasoneth in this manner Wilt thou destroy the righteous with the wicked No saith God but if thou canst finde ten righteous persons I will spare the Cities for tens sake Gen. 18 verse 32. But he could finde none but Lot they had generally corrupted their waies It is not enough thogh some repent and turne vnto God those few may deferre a iudgement but they cannot keepe away iudgment for euer so long as the general state is corrupted If one man or a few forsake their sinnes it is enough that they escape the eternall punishment though they do fall into the temporall and do not saue deliuer the whole I say they haue enough if they saue themselues and haue ample fruit of their conuersion though they saue none of all the rest Reason 3 Thirdly this will make manifest the power of God Exemplary iustice may be shewed on a few but power is shewed when there are many offenders For as it is in his power to saue with few as well as with many 1 Sam. 14 6 so in this case it is the power of his iustice to destroy many A small power of a Prince will serue to destroy and subdue a small company of rebels but then is the power of a Prince manifested and openly shewed when Rebels are growne to an head and haue gotten vnto themselues some strong holde so it is vvith God the more opposition is made agaynst him the more is the glory of his power set forth when hee draweth out the sword of iustice against them The Vses remaine First of all Gods prouidence Vse 1 is heereby notably established that his eyes are vpon all men and vpon al their waies because hee destroyeth multitudes as well as particular persons His iudgements are euermore iust and that could not be except that there were cause why to destroy There must bee a cause and also a knowne cause forasmuch as though men were wicked if Gods all-seeing eye were not vpon them or if hee knew no cause he should be vniust if he shold destroy Nadab and Abihu that durst presume to rush into the presence of GOD with their strange Fire Leuit. chapt 2. verses 1 2. euen in the very act of their sinne the speciall prouidence of God came vpon them so that before they had finished their sin the plague began So it was with Ananias and Sapphira they were smitten downe with sodain death the lye was no sooner out of their mouth but the iudgement of God did lay hold on them For they fell downe and gaue vp the ghost Acts 5 5 10. Thus Gods almighty power ouer-reacheth the sinne of man with punishment before euer it be quite committed of which we saw a notable and fearefull example before in the Israelites the 11. chapter and the 33. ver recorded also in the 78. Psalme verses 29 30. They did eate and were well filled for he did giue them their owne desire but while theyr meate was yet in their mouthes the wrath of God came vpon them and slew and smote downe the chosen men of Israel Herod the King likewise while hee was in his pompe and pride was smitten of God in the very acte of his sinne while hee tooke to himselfe the glory due to God Acts 12. These such like punishments do plainly argue the prouidence of God to be ouer the waies of men and ouer all their actions doth continually waite vpon them Secondly it reprooueth those that magnifie Vse 2 themselues gather themselues together against God thinking to preuaile escape for their multitude sake This is no plea to protect our selues neither giueth any hope of deliuerance from iudgement but rather prouoketh God the more against vs. God bringeth in the people of Israel vanting thus Son of man they the inhabit those wasts of the land of Israel speak saying Abraham was one he inhabited the Land but we are many the land is giuen vs for an inheritance Ezek. 33 24. The Iewes that remained after the destruction of the City had their eies blinded with carnall security and perswaded themselues that albeit they hardened their hearts against the chastisements of God and repented not at the preaching of the prophets yet they should possesse the land and dwell in it whatsoeuer Ieremy Ezekiel and other Prophets pratled to the contrary And thus they reasoned If Abraham that was but one had the land promised vnto him then much more shall we haue it that are many Howbeit the Lord reproueth them for this presumption telleth them that their multitude shal nothing helpe them because they are not the sonnes and heirs of Abraham forasmuch as they did not the workes of Abraham but did wilfully transgresse the law of God Multitude therefore is not a note of the true Church neyther can they deliuer or excuse offenders from the wrath of God because when maine sinne many also shall bee punished