Bonif. â—he mart but now when as they had golden cups they had woodeÌ„ Ministers What shal it auaile to hang the wals of the church with costly and curious ornaments to haue pillars shining with Marble and the couering glistering with golde whilst in the meane season there is no good choise of the Ministers that may attend on holy things and preach the Gospell in trueth and sinceritie Whatsoeuer the naturall man esteemeth of glorie and garnishing whose vaine imagination like the childe that is delighted with toyes and babies is carried away with goodly shewes to the eie with pleasant smels to the nostrils and with pleasing sounds to the eare yet when we haue learned to iudge aright to esteeme of things by the vertue and valew of them not by the sight and appearance we will confesse that among all others that is the goodliest Temple and hath the most glorious ornaments and monuments in it where the word is most soundly preached and the Sacraments in the best manner deliuered This we ought to account the beauty and ornameÌ„t of a Temple and doubtlesse without these it wanteth much of his lustre it is as a ruinous and ragged building let it bee otherwise neuer so richly garnished This appeareth euidently at the building and erecting of the second Temple after the captiuity when the people that had seene the surpassing glorie of the first house to wit the Temple of Salomon the mirrour of the world saw also the simple beginnings and weake foundation of this they wept with a loud voice Ezra 3 12. yet the Prophet telleth them that the glory of the second house should farre exceed surmount the Temple of Salomon as Hag. 2 3. Who is left among you that saw this house in her first glory and how do ye see it now Is it not in your eyes in comparison of it as nothing Yet hee biddeth them be of good comfort and telleth them that the glory of the latter should be greater then of the former house But wherein stood this glory or in what did it consist not in the building not in the stones not in the vessels it wanted the Mercy-seate the Arke the Tables the Vrim and Thummim and such like heerein therefore consisted the greatnesse of the glorie of it that while this stoode Christ Iesus should come to be the light of the Gentiles and the glory of the people of Israel Lu. 2 32. And this doth Haggai teach Chap. 2 27. that the Desire of all nations should come and so the Lord would fill that house with glory A notable argument to conuince the Iewes who haue seene with their eyes this Temple long since destroyed and not one stone left vpon another that was not throwne downe Math. 24 42. and yet they do foolishly to this day looke for another Messiah So likewise the Euangelist Matthew speaketh of Bethlehem that it was not the least among the Princes of Iudah because out of it should come a Gouernour which should rule his people Israel Math. 2 6. Yet the Prophet Micah out of whom the sentence is taken sheweth That it is little among the many thousands of Iudah chap. 5 2. This may seeme to imply a contradiction to be little and yet not little howbeit we must vnderstand that this place which is in it selfe or compared with others small and litle yet through the birth of Christ it should bee made famous and preferred before manie other in Iudah Behold therefore wherein the glory of any place or people consisteth to wit in giuing entertainment vnto Christ and in embracing the Gospel which bringeth saluation to all men And this is the glory of particular persons not to surmount in strength nor to abound in riches nor to excell in wisedom Ierem. 9 2â— but to know the Lord and whom hee hath sent Iesus Christ and him crucified Ioh. 17 3. It is our glory to seeke the glory of God if we haue learned Christ we haue learned the way vnto true glory So then to conclude we receiue practise whatsoeuer is fit and decent in setting vp and adorning of churches but wee refuse and reiect all excesse curiosity and superfluity as nothing at all furthering the worship of God nothing fitting the Gospel of Christ nothing auailing the saluation of maÌ„ nothing helping to the kingdome of heauen the folly whereof is so palpable and apparent Perf. satyr 2. sacro quâ—d 〈◊〉 aurum that the wiser sort among the Gentiles reprooued it and inueyed against it and saw that golde in Gods worship auailed nothing at all Lastly this putteth vs in minde of a necessary Vse 3 duty belonging to all to assemble men women and children all that are of vnderstanding for the hearing of the word and other duties of faith religion For wherefore is it the will and pleasure of God that houses and places of purpose shold be builded Is it for shew or for the name It were vaine and foolish so to surmise as if he delighted to put his people to idle expences No it is for preaching for prayer and for the Sacraments Therefore was the Tabernacle erected vntill which time was no certaine place assigned afterward they had the Temple at Ierusalem and Synagogues in all parts of the land that God in theÌ„ might be publikely serued and worshipped Great was the zeale of Dauid to these gracious assemblies His soule longed for the Courts of God Psal 5 7. 8. 27 4 〈◊〉 122 1. 13 7. and 84. as the Hart desireth the water brookes His soule was athirst for God for the liuing God to appeare before his presence His teares were his meate and drinke while hee was kept from these places and while they daily said vnto him Where is now thy God He poured out his very heart when hee remembred how he had gone with the multitude and brought them forth into the house of God in the voice of praise and Thankesgiuing He was glad when they saide vnto him Wee will go into the house of the Lord. And as it was with him so was it with other the faithfull They were earnest to come vnto these assemblies they were loath to depart from them they were greeued at their owne absence that they could not be at them beeing driuen away by the enemies The commandement of the Lord is generall that their Captaines their Elders their Officers and all the people should gather together Who is it then shall pleade an immunitie or dispensation from this dutie May Women or Children No they are expressely charged to assemble themselues Deut. 31 12 13. and ch 29 verses 10 11. Men Women and Children from the hewer of thy Woode vnto the drawer of thy Water euen all of them must come together that they may heare and learne and feare the Lord their GOD and obserue to doe all the wordes of the Law But is then the stranger exempted No he is willed to meete together with the rest
with vs if we haue hollow and barren harts we neuer profite though we heare al day long but if we haue good honest harts when we heare the word we keepe it bring forth fruit with patience some an hundred some sixty and some thirty fold We haue many that heare in these dayes but they are as ground that is out of heart they bring forth nothing but weeds thistles brambles and briars no good Corne can bee seene to spring vppe and grow in them The sixt and last helpe is feruent prayer and an earnest begging of Gods blessing at his hands which if we be carefull to aske his promise is sure gone out of his mouth which he will neuer call backe nay which he can neuer call backe namely that we shal receiue Iam. 1.5 1. Kin. 3.6.9 The Apostle Saint Iames saith If any man want wisedome let him aske it of God who giueth to all frankly and vpbraideth no man If then we be not wanting vnto our selues God wil not be wanting vnto vs but open the gate of his mercy if we knock thereat Thus much of the generall obseruations by way of Preface now let vs come to the particular handling of the booke it selfe CHAP. I. 1 THe Lord spake againe vnto Moses in the Wildernesse of Sinai in the Tabernacle of the Congregation in the first day of the second moneth in the second yeare after they were come out of the Land of Egypt saying 2 Take ye the summe of all the Congregation of the children of Israel after their Families the housholds of their Fathers with the number of their names to wit all the males man by man And so forward vnto the end of the 16. verse WE haue shewed already that Moses in the ten first chapters prepareth the people of Israel to vndertake their iourney toward the promised Land the land of Canaan If they had beene taken vnprepared and vnprouided it would haue stopped their course and hindred their way and encouraged their enemies Wherefore there is order taken in the first place that all should be in readinesse fitted to go and rightly disposed to attaine the end of their desires In these chapters we must consider three things First the numbering of the people taking the summe of them Secondly lawes are prescribed how to keepe themselues pure and holy in their iourneyes For how should the Lord their God go with them vnlesse they walked in holines Thirdly the maner of their going is deliuered in what sort they were to proceed The numbering of the people is set downe in the foure first chapters The lawes of sanctification are handled in the fiue chapters following to wit the 5 6 7 8 9. chapters The maner of their iourney in the tenth and last chapter The taking of the number of the Israelites and setting downe the summe of them which is the argument drift of the foure first chapters is of two sorts the one of the people the other of the Priests and Leuites that ministred before God and serued in the Tabernacle of the congregation The gathering of the sum of the people is in the two first chapters the numbring of the tribe of Leui is in the 3. 4. chap. Touching the numbring of the people we haue a rehersal and reckoning vp of their persons in the first chapter and of the ordering and disposing of them vnder seueral Ensignes and Regiments in the second chapter This first chapter into which wee are now entred cōtaineth these two points the former is the taking of the summe of the people of Israel in the wildernesse of Sinai the latter is the exempting of the Leuites together with the cause wherefore they were not numbred So then we see who they wer that were numbred and then who were not numbred Touching the former it comprehendeth both the commandement of God to number them and the obedience of Moses The commandement of God is amplified by sundry circumstances as of place of time and maner of doing The place is twofold generall in the desert of Sinai where the Law was giuen and special in the Tabernacle of the Congregation from whence God promised hee would declare himselfe vnto them Exod. 25.22 and tell all things which he would giue in commandement vnto the children of Israel For we must know there were three places out of which God gaue audience to Moses In what places the Lord vsed to speake with Moses and vsed to speake vnto him One was at the dore of the Tabernacle where the Altar of the burnt offerings was as Exod. 29 42. This shall be a continual burnt offering in your generations at the doore of the Tabernacle of the congregation before the Lord where I wil make appointment with you to speake there vnto thee Another was out of the cloud of pillar Num. 12 5. But this for the most part did concurre with the other inasmuch as the pillar of the cloud did most vsually stand in the doore of the Tabernacle whensoeuer the Lord did from thence speake vnto Moses The third was the Mercy-seate which was the chiefe and principall place Numb 7 89. When Moses went into the Tabernacle to speake with God hee heard the voyce of one speaking vnto him from the Mercy-seat that was vpon the Arke of the testimonie between the two Cherubims and he spake to him The second circumstance is the time when God commanded the people to be numbred that is the first day of the second moneth and of the second yere after they were com out of the land of Egypt By this it appeareth that the Israelites abode in the desert of Sinai almost an whole yeere For they came into that wildernesse the first day of the thirde Moneth in the first yeare Exod. 19 1 and they continued in that place vnto this time neither did they remoue their Tents before the twentieth day of the second Moneth of the second yeare as appeareth chap. 20 11 of this booke The cause of this long staie and continuance in this wildernesse was because God would haue his people throughly taught and instructed in all things belonging to his worship and seruice before they inhabited and possessed the Land of promise For within this space of time the Lord published the Law in Mount Sinai commanded the Tabernacle to be builded which Moses erected the first day of the second yeare and in the daies following of the first moneth hee gaue them Lawes touching the sundrie sorts of sacrifices and touching the difference of cleane and vncleane prescribed at large in the booke of Leuiticus The third circumstance is the manner of their numbring namely that Moses Aaron must take other Princes the heads of the house of their Fathers to bee helpers and assistants vnto them who ioyning with them must take the summe of all the Congregation of the Children of Israel after their families and households of their Fathers from 20 yeare old and aboue
with such neere and necessary bands will not keepe his faith entire to them but betray them also when occasion and opportunity shall serue The Law of God saith Exod. 22.28 Thou shalt not raile vpon the Iudges neither speake euill of the Ruler of thy people If he be guilty of punishment that raileth and reuileth them what punishment and reuenge is sufficient for him that seeketh after their life and plotteth after their death we haue a notable example of a loyall heart in Dauid toward Saul who albeit he were elected and annointed King and were persecuted and pursued of Saul yet he would not lay violent hands vpon his person nor seeke to depriue him of his kingdom The Lord said hee keepe me from doing that thing to my master the Lords Annointed 1 Sam 24.7 and 26.9.10 to lay mine hand vpon him for who can lay his hand on the Lords Annointed and be guiltlesse As the Lord liueth either the Lord shall smite him or his day shall come to die or he shall descend into battell and perish the Lord keepe me from laying mine hand vpon the Lords Annointed This was the protestation of Dauid but it is a word of direction to all that Princes persons should be inuiolable as sacred and sent of God whether they be good or euill whether they be iust or vniust whether godly or vngodly It is not vnknowne what manner of king Nebuchadnezzar was euen hee that tooke Ierusalem namely a great oppressor robber cruell tyrant yet the Prophet Ezekiel affirmeth that God gaue him the land of Egypt Ezek. 29.18.19 Dan. 2.37 and 4.14 for the reward of his worke and for the wages of his army wherewith he had serued him and Daniel declareth that God changeth the times and seasons he taketh away kings he setteth vppe kings that liuing men may know that the most High hath power ouer the kingdome of men and giueth it to whomsoeuer he wâ—ll and appointeth ouer it the most abiect among men And in the second Chapter he saith O king thou art a king of kings for the God of heauen hath giuen thee a kingdome power and strength and glory Who could bee a greater tyrant then Pharaoh who could enact more barbarous and bloody decrees then hee did Or what people could be in greater misery or endure harder bondage and slauery then the children of Israel in the land of Egypt Exod. 2.23 3.7.17 5 7. Yet they performed obedience they neuer prepared or prouided to resist the king they neuer took vp armes their only weapons were supplication to God to man Let vs consider a litle what the Lord himselfe saieth by the mouth of the Prophet Ieremy â—rremy 27 â—6 7 8 9 10 â—1 I haue made the earth the man and the beast that are vpon the ground by my great power and by my out-stretched arme and haue giuen it vnto whom it pleased it me But now I haue giuen all these Lands into the hands of Nebuchadnezzar my seruant and the beasts of the field haue I also giuen him to serue him And all Nations shall serue him and his sonne and his sonnes sonne vntill the very time of his Land come also and the Nation Kingdome which will not serue the same Nebuchadnezzar King of Babel and that will not put their necke vnder the yoke of the King of Babel the same Nation will I visite saith the Lord with the sword famine and pestilence wherefore serue the King of Babel and liue Out of these words we obserue these three points who it is that diuideth bestoweth kingdomes to whom he giueth them and what end remaineth for those that resist them Hee that setteth the Crowne vpon the heads of men is God all power is from him for promotion commeth not from the East nor from the West hee setteth vp and he pulleth downe at his owne pleasure He giueth the same sometimes to euill men and these he maketh his seruants to serue his prouidence and to do his will which he hath to be done by them And therefore such as oppose themselues against them doe set themselues against God and all that resist shall receiue to themselues condemnation â—om 13 2 Hee will haue Tyrants to bee obeyed and honoured because they are lifted vp to the seat of honour and throne of maiesty by his hand Vse 2 Secondly we learne that it is a great blessing to haue good and godly Princes set ouer vs to rule vs in iustice peace and righteousnesse â—say 32 2. â—am 4 20. They are a couering against the heate the breath of our nostrils an hiding place froÌ„ the winde and a refuge from the tempest as riuers of waters in a drie Land as the shaddow of a great Rock in a weary Land Where they are wanting the Sunne is as it were pulled out of the Firmament and all things are left in miserable darknesse the weake are a prey to the strong and mighty as the lesser fish are deuoured of the greater and euery one doeth that which seemeth good in his owne eyes Hence it is that the Queene of Sheba seeing the power and magnificence of Salomon whom GOD had set vpon the Throne of his father Dauid Kin. 10 8. saide Happy are thy men happy are these thy seruants which stand euer before thee and heare thy w sedome To this purpose speaketh the wise man Eccl. 10 16 17. Woe to thee O Land when thy King is a Childe and thy Princes eate in the morning Blessed art thou O Land when thy King is the sonne of Nobles and thy Princes eate in time for strength and not for drunkennesse Wee must therefore acknowledge it as a great blessing and mercy vpon a Land when he giueth faithfull Magistrates wise Kings wise Counsellers wise Nobles wise Iudges wise Iustices wise Officers to gouerne the State to sway the Common-wealth Blessed are such Rulers nay blessed are the people that are vnder such Rulers and blessed is that gouernment and policy so well and wisely ordered It is a token of Gods heauy iudgement vpoÌ„ a kingdome when he taketh away the Ouerseers of it It is a token of the ruine of an house when the shores and staies that vnderpropped it are remoued When the Tree is pulled vp by the rootes the branches must needs dye the leaues wither and the fruite fall away When the feete of a man faile that beare vp the rest of the body he cannot but fall and when the breath of his nostrils is stopped hee is gone Psal 104 29. quickly returneth to the dust out of which he was taken Our Rulers and Magistrates are as the props pillars that keep the house vpright they are as the roote of the Tree that giueth life and sendeth foorth sappe and iuice into all partes and corners of the Land which are as the body of this tree they are as the heads that is the choisest parts of the Common-wealth and yet
is the better for them because they are thereby made to beare the more fruit whereas such as are wilde and crabbish are let alone So in the Church of God we see some men lye vnder afflictions and the hand of God sore vpon them these wee may iudge to be as liuely stones cut and hewed for Gods building or as good trees pruned to bring foorth more fruit as for others they are as stones refused being suffered to runne on in their sinnes and not regarded of God For if God did take any pleasure in them he would afflict them and make them fitter for himselfe He winketh at many sinnes in the wicked which hee will not doe in his owne children because they are so neere to him they are so dear vnto him therefore he looketh for more at their hands then he doth of others as he reuealeth more vnto them then he doth vnto others He giueth them more knowledge and he requireth of them greater obedience or else they taste of his deeper chastisement A fire although it burne at the last that which is farther off from it yet at first it taketh hold of that which is neerest to it and burneth it 2 Sam. 14.30 Exod. 22.6 Heb. 12. â—â— So God who is a consuming fire albeit he will punish the wicked that they shal not escape which are strangers vnto him and farre off from him yet hee will beginne with his owne first because they are nearest vnto him To conclude as we are not to thinke the estate of the wicked the better because they liue in pleasure and prosperity so we are not to esteeme the condition of the godly to be the worse because they lie vnder aduersity and the vngodly deride them and mocke and scoffe at them in their misery and calamitie CHAP. XIII 1 ANd the Lord spake vnto Moses saying 2 Send thou men that they may search the land of Canaan which I giue vnto the children of Israel Of euery tribe of their fathers shall ye send a man euery one a Ruler among them The fourth murmuring HEere is the fourth example of their murmuring For the Israelites thorough the occasion of such as searched the land and brought vp a false report thereof murmured against God as if he had neuer purposed to giue them possession of the land of promise This point is handled to the end of the next chapter shewing their sin their punishment and their reconciliation vnto God Consider in this Chapter two things the search of the Land and the report giuen after the search In the history of the searching are set downe the things going before to wit Verse 1. â— Gods commandement to Moses but at the peoples request Deuterom 1.21 For they come to Moses willing him to send men to search the land being now not farre from the borders of it Moses declareth their petition to God who approoueth of it and sheweth that he is well pleased with it as appeareth in this place Secondly Moses sendeth men Verse 3 â— not light headed persons or base companions of no worth or reputation but the choice of euery tribe that their testimony might be more certaine and carry greater credite among the people These are set downe by name of euery tribe one verse 4 5 6 7 8 9 10 11 12 13 14 15 so many that the matter might bee carried without partiality and no more lest the discouerers should be discouered the messengers intercepted Againe if all had beene of one Tribe or if these that were selected had beene of no note their testimony might bee thought partiall and vncertaine But being indifferently chosen from among all the people without inclining or declining to any side they haue their commission giuen vnto them â—erse 17 18 â— 20. to view the land the people and the cities The Land whether it were barren or fruitefull wooddy or champion good or bad The people whether strong or weake few or many The Cities whether walled or not walled The search it selfe containeth the fact of these twelue men sent out solemnely by the authority of God by the commandement of Moses and by the consent yea the desire of the people themselues What they did is set downe â—erse 21 22. first generally they went vp they searched the Land from the wildernesse of Zin vnto Rehob c. then specially they came to Hebron where gyants dwelt and inhabited then to the riuer of Esâ—col that is of grapes where they cut downe a mighty branch with one cluster of grapes which for the weight greatnesse thereof they carried on a barre betweene two of them with other fruite of the country for a tryall verse 23. Neither may this any way seeme vnto vs either vnpossible or vnprobable forasmuch as Strabo witnesseth that in the region of Margiana and vnder the Mountaines of Taurus or Caucasus where it is likely the Arke rested after the flood are the most excellent vines in the world and clusters of grapes found containing two cubites in length and it is the more probable because that place agreeth in climate with this part of Palestina where the searchers of the Land found these branches of equall bignesse God had promised vnto their fathers to Abraham and his posterity to giue them the Land and he that cannot lye would performe it neuerthelesse for the furtherance of his promise he would haue them vse the meanes to worke out his prouidence The doctrine Howsoeuer God bee able without any meanes and instruments to bring his purposes and promises to effect Doctrine 〈…〉 duty 〈…〉 meanes 〈◊〉 further â—ods prouiâ—â—nce yet it is the duty of the godly to further the same by all such meanes as God putteth into their hands We see this in Hezekiah he was certified in his mortall and desperate sicknesse for there was no hope in any art of man froÌ„ the mouth of God that hee should liue fifteene yeares longer yet he must apply the dry figges to his boyle and no doubt he vsed food and rayment for the sustenance of his body and the curing of his disease which heereby seemeth to be the pestilence So Acts 27 31. This also we see in Rahab albeit she had a promise of the spies for the preseruing of her life the sauing of her houshold and the sparing of her kindred yet to be more sure and secure shee vseth meanes she bindeth them with an oath keepeth within the doores of her house and tieth the line of scarletthreed in the window Iosh 2 18. Likewise touching Noahs preseruation he must build the Arke and thereby be saued Gen. 6 14. For we must consider that no blessing is to Reason 1 be looked for at the hands of God when hee sendeth meanes if we do not vse them Indeed God is not tied to them but can worke without them yet he will not helpe vs without theÌ„ when hee affoordeth and offereth them vnto vs. When the Aramites came against Ioab hee encouraged
sorrow to see men drawn away from the faith and obedience of the Gospel Gal. 4.19 and 5.12 so it giueth great ioy and much comfort to see this zeale and care one of another The Prophet testifieth this Psal 122 12. I was glad when they saide vnto me Let vs go into the house of the Lord c. It would greatly reioyce vs to see a man pull the friend whom we loue out of a pit into which he was fallen but it ought more to cheere vp our hearts to behold a brother drawne out of the pit of hell destruction and made a Citizen of the kingdome of heauen 31 But the men that went vp with him saide We be not able to go vp against the people for they are stronger then we 32 And they brought vp an euill report of the land which they had searched vnto the children of Israel saying The land thorough which wee haue gone c. 33 And there we saw the Gyants the sonnes of Anak c. Here we haue the second report which they make to the people now they pull off their vizard and shew themselues in their colours For after that these turbulent spirits preuaile nothing before the Councell they flie to the people stirring vp the multitude to a tumult and commotion to which purpose they bring vp an euill report of the land as if it yeelded nothing without great labour and extreame paines so that when the inhabitants had spent themselues and wasted their strength yet it was scarse able to maintaine them wherein as Serpents they hisse with two tongues The report of the spies contradicteth it selfe for they falsifie their owne words they confound their owne practise and slander the trueth of God with a lye They belye themselues because they had confessed openly that it was a fruitfull land now their tongues are diuided they auouch that it cannot sufficiently nourish the inhabitants Againe they confound their owne practise for they did cut downe a vine branch with a cluster of Grapes and bare it vpon a staffe betweene two vpon their shoulders Lastly they slander the truth of God who promised vnto their Fathers to giue them a Land flowing with Milke and Hony Exod. 3 8. If then it were barren and vnfruitfull and not able sufficiently yea aboundantly to nourish the inhabitants God had failed of his promise and deceiued the hope and expectation of his people True it is these words are not literally to be taken for there is in them another trope or figure for first a part is taken for the whole so that the meaning is that the land abounded with the best fruites neuerthelesse such are named and expressed as needed least labour and trauel of their owne Againe there is an hyperbolicall or excessiue speech borrowed from the waters of the sea which ofteÌ„ flow out of their banks the meaning whereof is that there should bee great-store and plenty of these and such other necessary and profitable things so that they should haue abundance The commendation whereof is further set downe Deut. 8.8.9 and 11.11.12.14.15 Therefore Ierom is much deceiued Hieron Ep. 129 ad Dardan that vnderstandeth this flowing with milke and hony spiritually and it is true that the word of God is saide to be milke for such as are babes in Christ 1 Cor. 3 2. and learne the first principles of the oracles of God Heb. 5 12. Likewise to bee sweeter then the honie and the hony combe Psal 19 10. neuertheles in this place we must vnderstand it of the land it selfe and the fruitfulnesse of it and so it is saide to be euen while the Canaanites did inhabite it and when the Spies brought with them the commodities of it long before the word of God was published in it Moreouer they make report of great and mighty gyants in comparison of whom they thought themselues as grasse-hoppers Some thinke they are so called because they were tyrants oppressors not in regard of strength of bodye and eminency of stature But such there were both before and after the floode Gen. 6.4 and 14 5. Numb 15 34. Deut. 2 20.21 Amos 1. Deut. 3 11. Iudg. 14.6.19 16 3. 1 Sam. 17 4 2 Sam. 21 19. 1 Chron. 20.4 5 6 7 8. These exceeded the bulkes and bodies of men that are now borne in this withered quarter and winter of the world nature it self and the force of it as it were waxing old We see then how these hollow-hearted spies discourage the people and discouer their hypocrisie for they blow hot and cold almost with one breath and yet they would haue more vnderstood then themselues dare vtter For they say The people are strong but they meane too strong for them they say Their Cities are walled euen vp to heauen Deut. 1 28. but they mean they shall neuer be able to win them by scalado they say There were Gyants in the land but they meane they would bee able to eate them vp as Grashoppers they say The Land did deuoure the inhabitants but they meane that albeit they should haue no enemies yet the Land would in short time consume them They neuer once mention or remember the promise of God but as Infidels distrust and despaire and cause others to distrust and despaire and as Apostataes they slide backe from the couenant of God The doctrine Euil men Doctriâ—â— Hâ—pocriâ— though 〈◊〉 couered 〈◊〉 last vnâ— though they long dissemble and hide the euil and corruption of their hearts yet at last they lay theÌ„selues open and are often contrary to themselues Luke 9 59. and 19 22. and 4 22.29 Mat. 2 8 16. Herod sent and killed the infants of Bethlehem intending thereby to kill Christ whom he pretended to worship and 28 12. False witnesses came and said The Disciples stole him away while we slept But this tale did discredite it selfe The Disciples of Christ were few and vnarmed the watch were many and with weapons And if they were asleepe how knew they the disciples did it Wherefore we shold rather thinke that they do dreame when they are awake then suffer our selues to be perswaded that they were awake when indeede they did dreame So Prou. 26 26. Whose hatred is couered by deceite his wickednesse shall be shewed before the whole congregation Reason 1 For first hypocrisie is like a wound healed outwardly but festering inwardly and therefore at last the corruption cannot but breake out It is a true saying Nemo potest diu personam ferre fictam citò in naturam suam recidunt quibus veritas non subest that is No man can long continue masked in a counterfet behauiour the things that are forced for pretences hauing no ground of truth to stand vpoÌ„ cannot long dissemble their owne natures This is the iudgement of God vpon hypocrisie at the last it wil vncase and vncouer it selfe Force the water against the current at last it will breake out to his proper course like to the bow that being bent
this is the end that God aimeth at Reason 3 in all his threatnings not the destruction of them that are threatned but their amendment Ezek. 18 23. Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue and ch 33 11. Why will ye die O house of Israel The vses First consider that in the greatest Vse 1 and most fearefâ—ll threatnings of Gods heauy iudgements theâ—e is comfort remaining and hope of grace and mercy to be found there is life in death and health in sicknesse if we can change and amend Thus do the Princes of Iudah profite by the threatnings of the Prophet when he had threatned desolation of the Lords house and the destruction of the whole Land for which the Priests and people would haue put him to death they pleaded the practise example of good Hezekiah for the comfort of themselues and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies Ier. 26.18 The place is worthy to be considered where the Princes shew that Ieremy did no more theÌ„ Micah had done before him yet Hezekiah and all Iudah did not put him to death but feared the Lord and besought him of mercy and the Lord repented him of the euill which he had pronounced against them But it may be obiected Obiectioâ— If God threaten one thing and doth another it may seeme his will is changeable and that he hath two wils I answer Answer the will of God is one and the same as God is one but it is distinguished into that which is secret reuealed as the Church is sometimes visible and sometimes inuisible yet but one Church The secret will is of things hidden with himselfe and not manifested in the word The reuealed is of things made knowne in the Scripture Deut. 29 29. and by daily experience The secret is without condition the reuealed with condition and therefore for the most part it is ioyned with exhortation admonition instruction and reprehension But no man is exhorted and admonished to doe his secret will because no man can resist it the reprobate and diuels themselues are subiect vnto it and must performe it Rom. 9.19 Vse 2 Secondly it is the duty of the Ministers to propound the threatnings of GOD with such conditions prouoking and perswading all men to repentance and amendment of life offering grace and mercy to the humble and broken hearted 〈◊〉 1 4 14. â—2 3 Esa â— 16. They are to preach not onely the law but likewise with the law the Gospel And thus they are said both to bind and loose both to retaine sins and to forgiue For as Eliah by his earnest and zealous prayer did both shut vp the heauens 〈◊〉 4.25 Iam. â— 18. and open the windowes of heauen so that it gaue raine and the earth brought forth her fruit so the Ministers of God by their earnest zealous preaching do shut vp the kingdome of heauen against all obstinate persons â—â—th 16.19 and also open the heauens to such as are penitent To propound the threatnings of God without condition is to bring men to despaire and to take from them all hope of mercy and forgiuenesse Thirdly it is the duty of the people whensoeuer Vse 3 they heare the theatnings of God to stirre vp themselues to repentance thereby to preuent his wrath and to stay his iudgements Let vs take heed we doe not rush on as the horse in the day of battell 〈◊〉 12.11 12. to our destruction And thus haue the seruants of God vnderstood his threatnings and accounted them as a Sermon of repentance as we heard before of Hezekiah king of Iudah and all Iudah with him when Micah the Morashite prophesied saying 〈◊〉 26.18 Thus saith the Lord of hostes Sion shall bee plowed like a field Ierusalem shall become heaps they fell not into desperation neither concluded an impossibility of obtaining pardon and the continuance of the Temple of the citie and of the whole kingdome but besought the Lord and feared his Name the Lord repented him of the plague which he had denounced against them And no maruell that this godly king conceiued the meaning of the threatning in that manner for so did the King of Niniueh an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise Who can tell if God will turne and repent 〈◊〉 3 9. turne away from his fierce anger that we perish not Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah when he was sicke vnto death 〈◊〉 3â— 1.2 Set thine house in order for thou shalt die and not liue and therefore he turned his face to the wall and prayed to the Lord of life Let vs make this vse of the Ministery of the word and of all the threatnings contained therein to bee stirred vp to repentance and obedience lest we be destroyed If there be no change in vs let vs looke for a change from God and he will neuer change his threatnings except we change our liues and conuersations Vse 4 Fourthly seeing the threatnings of God suppose a condition we must also know how we ought to vnderstand his promises to wit with a condition The threatnings of GOD haue a condition of repentance the promises haue a condition of faith and obedience Esay 1.19 God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs then wee will acknowledge our selues bound in duty to serue him We must not only consider what God promised to vs but withall remember what he requireth of vs. Hence it is that the Prophet saith I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it Ier 18.9 10. but if it doe euill in my sight that it obey not my voyce then will I repent of the good wherewith I saide I will benefite them He hath promised to loue vs but he requireth at our hands to loue him againe He hath promised to forgiue vs our trespasses but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs but he looketh for at our hands that we walke before him as obedient children Lastly if God threaten and no repentance Vse 5 followeth then certainely the threatnings pronounced will come to pâ—sse God threateneth not in vaine he terrifieth not without cause If we doe not preuent them they will preuent vs and take vs away suddenly See the fearefull examples of the flood of Sodome of the destruction of the ten tribes of Ierusalem and of the Iewes of the seuen Churches of Asia and other Churches planted by the Apostles supplanted in the wrath of God all assure vs of the truth of this point Consider our owne wayes in our hearts We liue where wee
answer Answ be it that they are greeuous yet do not say they are greater then can be forgiuen For that is a greater offence against God then the committing of those sinnes that lye so heauie vpon our consciences Hence it is that the Lord saith Though your sinnes be as scarlet they shall be as white as snow and though they bee red as Crimson they shal be as wooll Esay 1 18. Doth not he much abridge and cut short the Princes power and mercy that shall say hee can pardon onely lesser and smaller offences committed against him but cannot pardon Treason and rebellion And doth not he shrink vp the sinewes of Gods power that is infinit and accuse him of impotency and weaknesse that chargeth him not to bee able to forgiue such as are the greatest offenders against him Nay as the mercy of a Prince is most of all seene in sealing a pardon vnto such as haue prouoked him in the highest degree so is the grace and goodnesse of GOD especially manifested in forgiuing those that are sinners aboue others that so Where sinne aboundeth grace may abound much more Rom. 5 20. Againe as well we might say in a pride confidence of our owne works that our good deeds are greater then he can sufficiently reward as in despaire to pronounce that our euill deeds are greater then he can pardon because as his mercie is greater then al our good workes so his power is greater then all our euill workes Who did euer come vnto him to intreate fauour and forgiuenesse at his handes that went away vnpardoned Paul testifieth of himselfe that he was the cheefe of sinners 1. Tim. 1 15. and the least of the Saints Eph. 3 8. yet he obtained pardon And wherefore euen because this example of Gods mercy shewed him should bee an instruction vnto the Church of God for euer that he will deale in like manner with all other that truely repent how great soeuer their sinnes be 11 He that toucheth the dead body of a man shall be vncleane euen seauen dayes 12 He shall purifie himselfe therewith the third day and the seuenth day he shall be cleane but if he purifie not himselfe the third day then the seauenth day he shall not be cleane 13 Whosoeuer toucheth the corpes of any man that is dead and purgeth not himselfe defileth the Tabernacle of the Lord and that person shal be cut off from Israel because the sprinkling water was not sprinkled vpon him he shall be vncleane his vncleannesse shall remaine still vpon him 14 This is the Law When a man dieth in a tent all that come into the tent and all that is in the tent shall be vncleane seuen daies 15 And all the vessels that be open which haue no couering fastned vpon them shal be vncleane 16 Also whosoeuer toucheth one that is slaine with a sword c. 17 Therefore for an vncleane person they shall take of the burnt ashes of the same offering pure water c. 18 And a cleane person shall take hysop and dip it in the water and sprinkle it in the tent and vpon all the vessels c. 19 And the cleane person shall sprinkle vpon the vncleane the third day c. 20 But the man that is vnclean and purifieth not himselfe that person shall be cut off c. 21 And it shall be a perpetuall law vnto them that he that sprinkleth the water of separation c. We haue shewed before how God appointed a red heyfer to be offered and of the ashes thereof hallowed water to bee made wherewith to sprinkle those that are vncleane by touching a dead body or by comming neere any thing belonging to the dead The heathen themselues had certaine purging sacrifices certaine holy waters whereby they cleansed and purified sometimes their land forces and sometimes their sea-forces and sometimes their cattle But that which God prescribeth to his people in this place is of another sort and to another end Moses therefore declareth what persons and what things are to be clensed verses 11 14 15. the time when verse 12. the punnishment of him that omitteth this clensing ver 13 20. the maner how to clense with this water verses 18 19. and how long this Law shall continue verse 21. So then the point that commeth to be considered in this chap. is the water of separation and the vse therof among the people of God Doctrine The water oâ— separation what vse it hath to vs. This thogh it concerned the Israelites onely and was to remaine among them touching the practise as a perpetuall statute yet it had an end in him that brought an end to all types and figures and hee that was buried in the earth for our sinnes buried with him in the graue these ceremonies Neuerthelesse as we haue often noted before there do still remaine diuers and sundrie morall vses from hence for our further instruction which binde vs to the end of the world The vses First of all this serueth to reproue the Papists who haue patched vp their religion with sundry shewes of ceremonies partly Iewish and partly heathenish And from an imitation of this water of separation commanded in this place to be vsed in sprinkling of the vncleane their tents also and vessels they haue brought in their holy water sprinkle and maintaine their superstitious blessing with crosses and their hallowing of waxe palmes ashes â— de culâ—t lib. â— 7. holy bread salt oyle and such like trash and trumpery beare men in hand that they haue power to driue away diseases and to cast out diuels These institutions are apish imitations of the Iewish rites a raising of them out of their graues where they lay buried and rotten long agoe and yet they seeke to quicken them and to put life into them againe Bellarmine handling this point at large deliuereth his opinion in two propositions the first that water oyle bread candles ashes palmes and such like are rightly blessed The second that they are rightly vsed to signifie and to worke supernaturall effects So then the question and controuersie arising between the Church of Rome and vs is this whether these creatures may be vsed not only to signifie but to work supernatural effects To proue this he alledgeth two testimonies out of this book â—b 5.17 the one out of the 5. cha touching the waters of iealousie that if they were drunken they brought to the adultresse certaine destruction for the water caused the curse to enter into her â—b 5.27 so that her belly did swell and her thigh rot The other out of this Chapter touching the waters of separation so called verse 9. and 13. because they were to be sprinkled with it who for some legall vncleannesse were separated from the holy Tabernacle and the company of others â—â—cl annot â—nc loâ— Piscat â—l in Nuâ—â—9 9 The Iewes were not hereby washed from their wickednesse that were sprinckled with this water
had numbred the people after God sent him this word and offered him the choise of famine or sword or pestilence he saide I am in a wonderfull streight let vs now fall into the haÌ„d of the Lord for his mercies are great and let mee not fall into the hand of man Who had not rather receiue punishment at his fathers hands of whose loue he is assured then to bee punished with the strokes of an enemy that loueth him not but hateth him to the death Men are proud and cruell fierce ambitious but God is full of compassion and his mercy endureth for euer he knoweth whereof we were made Psal 103.14 Psalme 78 39 he remembreth that we are but dust hee considereth that we are mortall yea a winde that passeth and commeth not againe He will not suffer vs to bee tempted aboue that wee are able to beare Hitherto the Lord hath visited vs with his mercifull and gentle corrections famines sicknesses and strange diseases Let vs behold his gracious dealing toward vs and profit by these fatherly admonitions for if he should deliuer vs into the hands of barbarous and beastly enemies we should soone discerne the difference betweene the louing chasticements of a father and the bloody strokes of an enemy 22 Then they departed from Kadesh and the childreÌ„ of Israel euen al the congregation came vnto Mount Hor. 23 And the Lord spake vnto Moses and Aaron in Mount Hor neere the border of the land of Edom saying 24 Aaron shall be gathered vnto his people for he shall not enter into the Land which I haue giuen vnto the children of Israel because yee rebelled against my commandements at the waters of strife 25 Take Aaron and Eleazar his sonne and charge them to come vnto this Mount 26 And cause Aaron to strip off his garments and thou shalt put them vpon Eleazar his sonne then Aaron shall be gathered vnto his Fathers and shall dye there 27 And Moses did as the Lord had commanded for they went vp vnto Mount Hor in the sight of all the congregation 28 And Moses caused Aaron to strip off his garments and he put them vpon Eleazar his son and Aaron dyed there in the toppe of the Mount So Moses and Eleazar came downe from off that Mount 29 And when all the Congregation saw that Aaron was dead all the house of Israel wept for Aaron thirty dayes Hitherto of the Ambassage of Moses to the King of Edom These words containe the third and last part of the Chapter to wit the death of Aaron after the people were remooued from the borders of the Edomites For albeit the King did so vnkindly deny them any passage yet Moses and the Israelites doe not oppose themselues against them or attempt to breake through by force of Armes multitude of men and dint of sword but passe by their borders peaceably and fetch a compasse about their land True it is those enuious Edomites were worthy to perish and to be vtterly destroyed for their inhumanity yet because the time was not yet come wherein the Lord had prophesied and promised that the elder should serue the yonger Gen. 25 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth Rom. 12 19. Now in these verses we see how God beginneth to execute the former threatning against Moses and Aaron For heere wee are to consider three things First the death of Aaron Secondly the succession of his sonne Thirdly the mourning of the people The father dieth the son succeedeth the people lamenteth the death of the high Priest If Aaron had dyed without any prediction and foretelling of his death all men might haue thought it had fallen out at aduentures and ascribed it wholy to the decaying of strength wasting of nature but being reuealed to Aaron himselfe and manifested to the whole Congregation both the time when and the place where he should die it appeareth that his daies were numbred and his yeeres limited which hee could not passe As then God had determined the death of Aaron and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him Deut. 34 4 5. the other concerning Moses is reserued vnto his time appointed of God In this place God commanded both of them what to doe euen to ascend vp to the Mountaine and sheweth that Aaron shall die there for his disobedience whose garments must be pulled off and put vpon Eleazar lest by touching of the dead the holy garments should be defiled After this commandement followeth their obedience agreeable to the same they come vp to the Mountain Aaron is stripped Eleazar is cloathed with them Aaron without feare of death or longer desire of life or prayer for life departeth in peace according to the word of God he is gathered to his Fathers Moses and Eleazar descend from the Mountaine Moses Eleazar and the people mourne for Aaron thirty daies Verse 23 24. And the Lord spake vnto Moses and Aaron We see heere according to the former threatning pronounced by the mouth of God verse 12. that Aaron cometh not into the land of Promise but dieth in Mount Hor. We learne heereby Doctriâ— God-thrâ—nings are 〈◊〉 compâ—â—â—â— that the threatnings of God are accomplished Howsoeuer his iudgments are many times deferred and his punnishments prolonged because hee is patient toward vs and would haue no man to perish but would haue all persons come vnto repentance yet in the end all his threatnings shall be verified and fulfilled in their times and seasons Consider this truth in our first parents Ge. 2 17. â— 3 7. God threatned them that if they did eate the forbidden fruite they should die the death we see the effect in them and all their posterity throughout al times and generations Behold other threatnings of God wee shall alwayes reade the execution after the denunciation So when God by the Ministery of Noah a Preacher of righteousnesse 2 Peter 2â— had threatned to destroy the whole world if in an hundred and twenty yeeres they repented not wee see how he brought in the flood vpon the world of the vngodly swept them away from the face of the earth which they had corrupted with their cruell and vncleane conuersation This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua The man is cursed before the Lord Ioshua 6â— that ryseth vp and buildeth the City Iericho he shall lay the foundation thereof in his eldest sonne and in his yongest sonne shall he set vp the gates of it meaning therby that whosoeuer should attempt to builde this City he should pay for it deerely because what time hee layeth the foundation of the wals his eldest sonne shall dye and when hee setteth vp the gates and hath finished it his yongest sonne shall dye When this threatning seemed quite forgotten and consumed with the rust of time God doeth bring it to passe as we
his power is not now weakened he can deale thus with all his enemies the enemies of his Church If he blow vpon them with the blast of his mouth they passe away suddenly as the chaffe is scattered before the winde An example heereof is recorded in the holy History 2 Chron. 20 23. when a great multitude of the Moabites Ammonites and Amorites assembled themselues to fight against Iehoshaphat after he had set himselfe to seeke the Lord proclaiming a fast throughout all Iudah asking counsell of the Lord and praying to him in the zeale of his spirit the enemies slew one another with the sword Thus doth God turn the edge of the sword drawne against the Church vpon themselues rescueth his people when there is none to helpe We haue had experience of Gods protection of his church our eyes haue seene and our eares haue heard how one hath butchered and murthered another whereby God hath giuen a time of rest and breathing vnto his seruants Hee is the same without changing with him is no variablenes neither shadow of turning if we turne to him with all our hearts he will turne to vs and not suffer the rod of the wicked alwaies to rest on the lot of the righteous lest they should put forth their hand to wickednes Therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages therof We haue heard of the murthers slaughters that were betweene the Moabites the Amorites in the which howsoeuer one sought to defend himselfe the other preuailed by vsurpation as might sometimes ouer-cometh right yet the purpose of God who ouer-swayeth all actions of men and draweth good out of euill was to giue rest to his people and to make them inherite and inhabite the Cities and Villages which the Amorites had wrongfully gotten Doctrine Gods childreÌ„ are oftentimes brought into the inheâ—itaÌ„ce of the vnfaithfull Hereby we learne for our instruction that God oftentimes bringeth the godly and faithfull that please him to inherite the Lands and possessions of the wicked and vngodly Howsoeuer the beleeuers that feare God are many times thrust out of house and home and haue their lawfull possessions taken from them as we see in Naboths Vineyard 2 King 21 15. Gen. 21 25. and in Abrahams Well yet sometimes God returneth in mercy to the faithfull and maketh the substance and inheritance of the vnfaithfull to descend vnto them This is confirmed in the Booke of Exodus at the departure of Israel out of the Land of Egypt at which time GOD recompenced the sore labours and heauy trauels of his people imposed vpon them by cruell taske-masters For they asked of the Egiptians Iewels of siluer and Ingots of gold and change of rayment then the Lord gaue them fauour in the sight of the Egiptians so that they granted their requests inriched the Israelites and spoiled themselues Exod. 12 35 36. This goodnesse of God the Prophet with praise acknowledgeth toward his people saying He cast out the Heathen before them caused them to fall to the lot of his inheritance c. Psal 78 55. This verifieth the saying of the wise man Prou. 28 8. He that encreaseth his riches by vsury and interest gathereth them for him that will be mercifull to the poore And in another place Prou 13.22 The good man shall giue inheritance to his childrens children and the riches of the sinner is laid vp for the iust In like manner Iob describing the condition of the vngodly fheweth that though he should heape vp siluer as the dust Iob 27.16 17. and prepare raiment as the clay hee may prepare it but the iust shall put it on and the innocent shall diuide the siluer Thus God taketh away the things of this life from such as vse theÌ„ wickedly and bestoweth them vpon such as will imploy them lawfully Reason 1 The Reasons remaine to be considered to strengthen this truth and to make it appeare to the conscientes of all of vs to be a necessary and apparant truth First of all the mercy of God toward such as are sealed vp to be his seruants is without end there is no brim nor bottome of it If then his mercy surmount our thoughts he will let passe no part of his kindnes toward them that do feare him Thus the Prophet reasoneth Psal 136 21 22. Where vpon these examples of Gods great kindnes toward Israel in ouerthrowing Sihon King of the Amorites and Og the King of Bashan hee saith He gaue their Land for an heritage for his mercy endureth for euer euen an heritage vnto Israel his seruant for his mercy endureth for euer Whensoeuer therefore wee see this come to passe we must acknowledge the cause of it to be in God who ceasseth not to bee good to those that be his Reason 2 Againe God maketh knowne his power among his people to teach them to depend vpon him to shew vnto them that they serue not a weake and impotent God to instruct them to walke in the obedience of his waies This the Prophet pointeth out Psalm 44 2 3 and 111 6 105 44 45. Vse 1 The vses follow First this truth teacheth who is the soueraigne disposer of all things in heauen and earth namely God He ordereth kingdomes and disposeth Countries he giueth and taketh away hee encreaseth and diminisheth he maketh rich and maketh poore It is not our owne strength or pollicy it is not our owne care or labour it is the bountifulnes and blessing of God that is all in all We haue heere beneath vpon the earth Owners and Land-lords we haue such as account themselues possessours of houses and lands but we must know that wee are all Tenants at will we enioy nothing by Lease or Indenture for terme of yeares but hold the tenure of the Lands and liuings at the will and pleasure of the great and high Land-lord of all the world This is the confession of Hannah in her song of thanksgiuing 1 Sam. 2 7 8. The Lord maketh poore and maketh rich bringeth low and exalteth he raiseth vp the poore out of the dust and lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the seat of glory for the Pillars of the earth are the Lords and he hath set the world vpon them Whatsoeuer therefore we haue let vs acknowledge therein not our owne desarts or merites but the goodnes of God toward vs filling vs with good things to serue him Secondly let vs from hence confesse that Vse 2 all the carke and care of man with his best endeuours cannot alwaies attaine to the benefit and fruite of his trauell but he prouideth that which another enioyeth This the Prophet Haggai testifieth chap 1 6.9 Yee haue sowne much and bring in little ye eate but ye haue not enough ye drinke but ye are not filled ye cloathe you but ye are not warme c. According to that which
iniquity hath gotten the vpper hand Exod. 33 32 33. Deut. 7 2 3 4. 2 King 8 18. Reason 1 The grounds are because sin is a cunning Orator able to moue much so is euery sinner though otherwise neuer so simple a cunning Rhetoritian speaking in the enticing words of mans wisedome or rather of the diuels eloquence and therefore they seldome plead but they perswade they sildom come but they ouercome They compasse sea and land they spare no time or place or meanes to win whomsoeuer they can to themselues Prou. 7 21. Secondly our nature is prone to decline vnto euil for as sin is strong twisted as a cartrope to draw others so we are of our selues weake and feeble ready to yeeld and to giue ouer vpon euery occasion euen of our selues through our inbred corruption thogh none do entice or intrap vs much more then when we are proued and prouoked We see it by the Israelites that suffered the Heathen to liue among them they soon learned their waies and serued their idols which were a snare to them Psal 106 35 36. Vse 1 This reproueth all such as enter into league with such persons they euen offer their hands and feet to be bound as it were in chaines and they become afterward as prisoners and vassals to them The chaines of sin are small and subtle in the beginning they are not easie to be espied while they are more easie to be passed ouer or to be broken and so much lesse easie they are to bee discerned because they promise pleasure or profit liberty or life howbeit afterward hauing taken hold they do so claspe and inclose the poore prisoner that he can hardly free himselfe This is the ruine and downfall of many If wee make much of the sinner we cannot long hate the sin and therefore the Apostle ioyneth them both together and chargeth vs to auoyd both the one the other Eph. 5 7 11. Be ye not partakers with theÌ„ and afterward he addeth Haue no fellowshippe with the vnfruitfull works of darknesse but rather reproue them If then we be continualy in company with euill doers the continuall custome of seeing and hearing euil dimmeth our fight and stoppeth our eares and hardeneth our hearts and taketh away out feeling that wee can neither see the vglines of sin nor heare the cry of it nor feele the foulnes of it yea it stoppeth our mouths that we cannot nor dare not for feare of offence reproue any of theyr euill wayes but first we winke at them and afterward we ioyne with them Secondly we see hereby the error vaine Vse 2 perswasion of many men that for pleasure or profit or such like carnal respects yoke themselues with prophane persons who glorie and boast that they can easily and quickly breake off society with them whensoeuer they list leaue their company at their owne pleasure or leysure But these men are much deceiued know neither the deceitfulnesse of sinne nor cunning of a sinner nor the iudgment of God For marke when we list we shall finde by experience few examples of such as haue returned from carnall and corrupt company And heereby it appeareth to be true because when as such as delighted to stand in the way of sinners once went seriously about it to shake off their fellowes and to leaue their folly they haue bene discouraged with the difficultie of the worke and found it as hard as for a prisoner to shake off his fetters that are made fast about him When Peter lay in prison he could not with all his might free himselfe from his irons it was the hand of the Angel that deliuered him from those chaines Acts 12 7 so all the power and strength that we haue is not great enough to set vs at liberty from the snares of sinne it must be a superiour and supernaturall worke that we may confesse and say This is the finger of God The strong man keepeth vs vnder lock and key Till a stronger then he commeth and taketh from him all his Armor wherein he trusted and diuideth the spoyles Luk. chapter 11 verse 22. Nay the more strength a man thinketh he hath to withstand any sin or to resist the sinner the sooner he is ouertaken with the one the other For this perswasion ariseth from presumption in himselfe of his owne giftes and this breedeth in him security and so in the end thorough a proud opinion he hath of his great strength hee groweth so retchlesse and carelesse that he feareth not to commit any sinne whatsoeuer This wee might expresse and enlarge by the example of Peter Math. 26. The Scripture setteth him downe as a glasse before vs that so often as we looke vpon him we should take notice of our owne frailty and weaknesse And doubtlesse this is the cause why God oftentimes in his iust iudgement forsaketh men and leaueth them vnto themselues because they make flesh their arme and presume vpon their own strength Hence it is that they are oftâ—n ouertaken with those sinnes which otherwise if they had feared with a godly iealousie their owne hearts he would haue kept them from the pit of them So then it is a vaine thing for men to vse the company of those that are prophane and wicked vnder an euill-grounded conceit and foolish imagination of their own ability to stand fast seeing it is so hard a thing to forsake and shake off their society Vse 3 Lastly it admonisheth euery one that there is required great warinesse and watchfulnesse of him to forsake the company and abandon the society of those that are wicked men For the hardnesse of this duty should stirre vs vp to be so much more carefull and fearful of our selues Therefore we ought to labour after a sound faith that we may beleeue this to bee true for this is the foundation of the whole building Faith is that which wil beget feare and feare will beget diligence and circumspection to auoyde that which is euill Thus it was with Noah hee did beleeue that GOD would destroy the world or else he had himselfe beene destroyed with the vnbeleeuing world therefore also he feared knowing that hee who had threatned would performe And what did this feare work in him was it idle No it caused him To prepare the Arke to saue himselfe and to enter into it going from the rest of the world and separating himselfe and his family from them Heb. 11 7. So then these three go together faith feare and diligence Faith breedeth feare and feare bringeth carefulnesse If we haue faith to beleeue the danger of euill company and how hard it is to separate from them and to touch nothing of theirs as we heard chap. 16 26 where Moses saith Depart I pray you from the Tents of these wicked men and touch nothing of theirs lest ye bee consumed in all their sinnes this will make vs beginne to be fearefull to feare our owne estate lest we be suddenly surprized and
for a meate offering c. 14 And their drinke offerings shall be halfe an Hin of wine vnto a Bullocke and the third part of an Hin vnto a Ramme and the fourth part of an Hin vnto a Lambe c. 15 And one Kid of the Goats for a sinne offering vnto the Lord shall bee prepared besides the continuall burnt offering and his drinke offering In these words we haue the monethly solemnity commanded to the Iewes to wit the Calends of the moneths called the New Moones or beginning of euery moneth The worship performed therein was two young Bullocks one Ram seuen Lambs of the first yeare three tenth deales of flower for euery Bullock and two tenth deales of flower for euery Ram for a meate offering c. it must also haue a drinke offering containing halfe an Hin of wine c. Here we haue mention made as also before of the Hin and of the Epha Touching the Epha Omer we haue spoken already chap. 5 15 16. What the Hin was Now we must speake somewhat of the Hin Some are of opinion that it cannot bee certainely knowne how much the Hebrew measures contayned as appeareth in Lyra and Caietan and so they leaue it vncertaine to determine Others to enwrap the Hin in greater obscurity make two kindes of measures of this one kinde the greater and the lesser but this is a bare coniecture without warrant Mention is made heereof before chap. 15 4 5 7 9. This we are to hold for a certaine truth that the Hin is of liquid things and it is commonly accounted to containe six pintes which we receiue as most probable least suspected because it agreeth with the computation of the Hebrewes who generally hold that it holdeth twelue of the measures called Log and the Log contayned sixe egges and there goeth to a pinte of our english measure as much as 14 eggeshels containe But of this see before chap. 15. Now to returne to the matter which is heere handled Of the feast of the New Moone we see that the Calends or beginnings of the moneths were consecrated hallowed vnto God as before chap. 10 10 and in many other places 1 Sam. chap. 20 5. 1 Chron. chapter 25 verse 31. 2 Chron. chap. 8 verse 13 and chapter 31 verse 5. Nehem. chapt 10 verse 33. Ezr. chap. 3 verse 5. Ezek. chapter 45 verse 17 and 46 verse 1. Amos 8 verse 5. This was the solemne feast of the Iewes Vse 1 let vs see what it belongeth vnto vs. First see heereby that God did set apart diuers times besides the Sabbath to his people that serue him to heare his word and to resort to the Prophets to bee taught and instructed in the wayes of godlinesse 2 Kings 4 25. Ezek. 36 1 at such times the people went to the Prophets when the Priests were oftentimes negligent in theyr places Christ our Sauiour complayneth in the Gospel that they were as sheepe without a Sheepheard Math. 9 verse 36 when there were store of Priests and Leuites in the Land howbeit they were dumbe dogges and opened not theyr mouthes to interpret the Law The Sabbath day is the cheefe time to seek after knowledge and euer was from the beginning neuerthelesse God appointed other times also to his people There are not many places in the land where the word is preached on other dayes thē the Sabbath I would there were more of them it is a good helpe to many other places where they want teaching if the people resort to them as they were wont to the Prophets they are to be commended encouraged If there were a dearth of Corne among vs how farre would we goe to fetch Corne rather then wee would starue I beleeue as far as the sonnes of Iacob who went out of the Land of Canaan into Egypt so ought it to be with vs in regard of the soule we should be ready to go from place to place yea from Land to Land rather thē pine away and perish for want of instruction Amos 8 12. But if many that liue among vs had liued in those dayes that cannot abide that preaching should be vpon any other day they wold haue enueyed against this as a great disorder and vpbraided the people that they gad after Sermons and leaue their businesse and begger themselues In the dayes of Christ the people followed him out of their houses and Cities and sought him out to bee taught of him yet he neuer reproued them or forbad them but fedde them both in soule and body Doth the Lord command vs so often to delight in the Law of the Lord to meditate therein day and night to seeke first of all the kingdome of God and ought a few miles to stop vs or hinder vs How far will men ride and runne and sayle for a little earthly substance It is accounted by worldly minded men that sauour nothing but of the earth no disorder at all to runne on heaps from towne to towne to drunken feasts may games dancings playes beare-baytings and other like fooleries and vanities they allow this running from place to place but if any go halfe so farre to seeke after the word and to edifie themselues in theyr most holy faith they cry out against it with open mouthes and thinke them worthy to bee punished Thus they would also haue done to Gods owne people the Iewes if they had seene them runne resort to the Prophets in the ruinous times of the Church with so great zeale and forwardnesse as they did Secondly we learne that all moneths and Vse 2 times are consecrated to vs through Christ so that worshipping God truely they shall turne to our good and benefit according to the saying of the Apostle Whether life or death or things present or things to come all are ours 1 Cor. 3 22 23. The heathen and they that are heathenishly minded are afraid of the influence of the starres and of the constellation of the heauens yea the Starre-gazers would beare vs in hand that some times are dismall and fatall to some purposes The Gentiles made it vnlucky to enterprize some busines in some of the moneths Hence it is that the Poet saith Ouid de fust l. 3. Hac quoque de causa fite Prouerbia tangunt Mense malum Maio nubere vulgus ait That is The Prouerbs teach and common people say It s ill to marry in the moneth of May. In like manner he teacheth before that some times are vnfit for the marriage of widowes or of maides forasmuch as such as marry in them are not long liued but haue died quickly Nec viduis tedis eadem nec virginis opta Tempora quae nupsit non diuturna fuit And one of the wisest Philosophers among the heathen enquiring into the causes Plut in his Roman quest 86. why the Romanes would not marry in the moneth of May alledgeth this as one because they offered oblations to the dead in this moneth and therfore was
from dangers acknowledge that it is Gods preseruation and be thankfull for it This should put vs in minde of two things first that if wee happen to liue vnder such a iudgement we must stoope down our neckes vnder this yoake and humble our selues vnder the most mighty hand of God that hath brought so fearfull a iudgement vpon vs. For if we thinke it to be a iudgement when the earth bringeth not foorth her fruite vnto vs then much more may wee thinke it to bee a iudgement when the earth is not able to beare a man but casteth and vomiteth him out into captiuity as the stomack doth grosse and euill humors out of the bodie For this cause doeth the Lord charge the Israelites to keepe his statutes and his iudgements That the Land do not spew them out also when they defile it as it spewed out the Nations that were before them Leuit. chapter 18. verse 25 28. 20. verse 22. And afterward he sheweth that if they did not walke obediently before him the land whither hee bringeth them to dwell therein should spew them out as Reu. 3 16. Of all iudgements to bee carried into captiuity is one of the greatest The very mercies of the wicked are cruelty Dauid made choyse to be vnder the plague and pestilence rather then to flye before the enemy because hee is vnmercifull Wee sit vnder our owne Vines and Figge-trees wee haue seene no inuasion nor heard any complainings in our streetes wee know not what bondage meaneth or to bee carried captiues into a strange Land howbeit it is apparent that wee haue beene very neere vnto it as neere to the pit as could bee and yet not fallen into the same For if the Gunne-powder Treason had taken place which was verie neere vnto the time appointed for the execution of it we had long ere this beene in slauery and bondage againe vnto the bloodie Papists who haue long lyen in waite for such a day and albeit that be defeated and all theyr imaginations bee scattered as chaffe before the winde yet who knoweth how neere we may bee to as great captiuity Wee are secure and put away the euill day farre from vs but the greater our security is the neerer our captiuity may bee We haue close and secret enemies amongest vs neuer more lusty and neuer more couragious then they are at this day which are left to remaine amongst vs to be prickes in our eyes and Thornes in our sides and to vex vs in the Land wherein wee dwell verse 55. These neuer leaue plotting and conspiring our ouerthrow and destruction Wee heare of rumours of Warre abroad and spreadings of errours and heresies which threaten ruine both to Church and Common-wealth these are but the beginnings of sorrow Againe if we looke vnto our selues our sinnes are very great and call continually for vengeance vnto heauen at Gods hands and no doubt he is comming downe to see whether wee haue done altogether according to the cry which is come vnto him All these laide together and weighed as it were in a ballance what can wee in reason and iustice expect but that GOD deliuer vs into the enemies hands and suffer them to carry vs captiue and so make slaues and bondmen of vs Secondly if any desire to enioy the land wherein hee dwelleth in peace and safety let him labour not to pollute and defile it by his sinnes The Iewes had a promise of God to be his people yet because of their sinnes he suffered them to bee carried into captiuity where they remained long in a strange land Haue we any greater priuiledge then they or may we expect to escape No if wee follow them in contempt of the word and other open sinnes wee shall bee sure to follow them also in the punishment which will be answerable to our iniquities Lastly this assureth vs that as GOD deliuereth his people from temporall danger and bondage so hee will deliuer them much more from spirituall bondage For if he will deliuer our bodies hee will much more deliuer our soules that being deliuered out of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Luke 1 74 75. Wherefore wee ought patiently to waite his leysure knowing that if hee haue such a speciall care of our bodies that must lye in the dust to set them free from temporall bondage hee will much rather deliuer our soules from spirituall bondage wherein Satan holdeth vs. When Christ our Sauiour would shew that hee came to redeeme the soules of men hee taught them by deliuering their bodies from diseases For when hee restored sight to the blinde by opening their eyes what did it signifie but that hee came to scatter the darknesse of the minde and to make them see that before saw not the light of the truth as Math. 4 16 The people that sate in darknesse saw great light and to them that sate in the region and shadow of death light is sprung vp The Prophets in the time of the Law smote the people with blindnes that they knew not what they did neyther whither they went 2 Kings 6 18 as the Angels did the Sodomites so that they wearied themselues to finde the doore Gen. 19 11. But Christ to shew that hee came to seeke and to saue that which is lost restored sight to the blinde and opened the eyes of their vnderstandings when hee healed the bodies of such as were lame and halted what was it but a teaching of them that he came to heale the broken-hearted to preach deliuerance to the captiues and to set at liberty them that were bruised When hee raised some to life from the dead what did it teach and shew but that hee is able to raise out of the graue of sinne and to giue the life of the spirit When hee cleansed the lepers what was it but a making knowne to the world that hee will cleanse from the foule and filthy leprosie of sinne And when he did cast out diuels that possessed the bodies of men what was it but to shew that he casteth the diuels out of the hearts and consciences where they desire to dwell as in an house If then it be no small comfort vnto vs to know that the Lord will deliuer his people from an earthly bondage certainely it cannot but minister much more comfort vnto vs to consider that the Lord is more careful of our soules and if hee be mindfull of vs for things of this life hee cannot be forgetfull of vs for the life to come seeing hee hath sent his onely begotten Sonne to the end that all which beleeue in him should not perish but haue euerlasting life 7 And they remoued from Etham and turned againe to Pihahiroth c. 8 And they departed from before Pihahiroth and passed through the midst of the sea c. 9 And they remoued from Marah and came vnto Elim c. 9 And they remoued
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
and in the chapters following to the ende of the booke he setteth downe such thinges as fell out in the fortieth yeare The former part they cut into matters legall and historicall the legall are partly ciuill partly ecclesiasticall The ciuill things belonging to policy or the Common-wealth are of the numbring of the Israelites of the order of the Tents of the leprous and polluted to be cast out of the hoast of their going forward and of making the siluer Trumpets The Ecclesiasticall are touching the ministery of the Leuites and the office of the Priests touching their age fit for seruice touching the Nazarites the Passeouer the red Heiffer and the water of purification The matters historicall offer vnto our view the obedience of Moses the offerings of the Princes the murmuring of the people the calling of the Elders the sending out of the Spies the emulation of Miriam the sedition of Corah and the flourishing Rod of Aaron The latter part handling the actes of the last yeare is also partly historicall and partly legall The historicall is touching the sinne at the waters of strife touching the battelles and victories obtained against the Canaanites Moabites Midianites intending by their horrible curses and bannings of Balaam to destroy the Israelites touching a new numbring of the people touching the seuerall places of their abode and such such To the legall part wee may referre such things as are Ecclesiasticall as their feastes and solemne assemblies the vowes of men of wiues of widdowes and maids what shall stand and what not stand and likewise such as are ciuill as touching their inheritance and diuision of the Land of the Cities and Suburbs of the Leuites of the Cities of refuge and of inheritances not to passe from one Tribe to another Thus may the booke not vnfitly be diuided and handled but for the greater plainnesse perspicuity we will diuide it into three parts The first is the preparation of the people and a fit ordering of them to take their iourney at the Commandement of God in the first ten chapters The second part toucheth those memorable euents which happened vnto them in their iourney to the 26 chapter The last is of matters belonging to their entrance into their inheritance and of taking possession thereof from the 26 chapter to the end of the booke I am not ignorant that others frame vnto themselues another order Tostal in nitio Numer Lyra in Annot. and stand vpon another diuision but what method soeuer we follow we may easily feele the finger of God in it and out of this diuision let vs learne some good vses for our instruction Vse 1 First we see heere againe that which wee noted before that God alwayes vseth an excellent and exquisite order in the handling of his word though alwayes it be not discerned of vs. True it is he is more exact in some parts then in others and obserueth greater art in penning some parcels of the Scriptures then others as appeareth in the originall of diuers Psalmes and the Lamentations Psal 111. and 112 and 119. and Lament both to manifest their dignity and to strengthen mans memory but euery part of his word is full of diuine method to teach vs to acknowledge the worthinesse of the same For how should hee bee any way confused who ordereth all his workes aright in heauen and earth and therfore he is called the God of order Secondly we haue from hence a good direction Vse 2 for the Ministers of the word to follow this example For seeing God hath diuided his word into fit parts and ordered it to our capacity and vnderstanding it belongeth also vnto the Ministers to set their worke in good order for the greater good of the people committed vnto them Things that are distinctly handled Macrob. Saturn lib. 1 in praef Seneca Epist 8. are better and surer kept A Carpenter hauing prouided matter sufficient to build his house hauing framed his work he setteth euery part in his proper place The Minister is appointed to builde the Lordes house euery one his portion Cyprian de vmi Eccles and to square the rough and ragged stones that they may be fit for the building When they haue gotten together out of their treasure things both olde and new they must bring them forth as good stewards and set them in the best order they can This is it which the Apostle perswadeth vnto 2 Tim. 2. 2 Tim. 2 15 Study to shew thy selfe approued vnto God a workman that needeth not to be ashamed diuiding the word of truth declaring that it is not enough for them to teach the truth but they must teach it wisely orderly distinctly and discreetly Then shall they teach with comfort theÌ„ shall they see a greater blessing vpon their labors and then shall the people heare with reuerence attend with diligence and remember with carefulnesse the things they haue heard Thirdly seeing God hath disposed his word in an exact manner and ranged it into good Vse 3 order we must be carefull to know it and vnderstand it and where God vseth the greatest art we must vse the greatest care This duty hath many parts Duties to be practised in hearing the word and doth spread it selfe into sundry branches Now wee shall shew our selues to respect his word if first of all there be in vs a ready and willing minde to receiue it Euen as a man taketh willingly his friends gift and doth not turn away his face nor shut his hand when it is offered vnto him so must we bee ready and prepared to entertaine the Teachers of Gods word Secondly it is required of vs to shew labor diligence without wearinesse Euen as worldlings ceasse not to attaine the corruptible treasures of this world so must wee imply our industry and spare no paines taking to enioy the heauenly riches which far surpasse all earthly substance Thirdly we must attend and lissen with the eares of body and minde to that which wee heare as men begin to lift vp their eares wheÌ„ they heare of some matter of profit Nothing can yeeld vs the like benefit and profite that the word doth all is but trash and trumpery in comparison of it Fourthly we must looke to our memories and hide his Commandements within vs. As then men lay vp their iewels and keepe them vnder locke and key lest they be lost and taken from them so must we heare with all â—ttention and not suffer the doctrine of the word to slip out of our minds but keepe his worde stedfastly and settle it firmely in our remembrance The fift meanes is to encline our hearts vnto the wisedome of his word Our religion must not be outward nor stand in ceremonies as the religion of hypocrites doth The ground that receiueth the seed sowne in it if it be out of heart it brings forth no fruit but if it be in good hart it bringeth forth fruit in abundance So is it
possession of theyr whole hearts and keepe not backe a part thereof Iosiah is commended for walking in all the wayes of God 2 King 23 25. Psal 119 6 and for taking away the abhominations of the land The Prophet Dauid witnesseth that he had respect to al the commandements of the law Moses professeth boldly before Pharaoh that they must carry their Cattle with them into the wildernes to offer sacrifice Exod 10 26 and he would not leaue an hoofe of them behind him Let vs labor after this sincerity otherwise our obedience is stained with hypocrisie for God that made all wil haue all or none at all Fiftly our obedience must bee a constant obedience it must not be by fittes and pangs as the comming of an Ague for a day or a short and set time Such as are sick of an Ague haue a cold fit at the first then an hot with these time-seruers it is quite contrarie they are hot at the beginning and afterward waxe colde at the latter ending But we must continue out to the end There is no promise made but to such as perseuer He that endureth to the end shall be saued Matth. 10.22 and 24.13 reuel 2.10 and if wee bee faithfull to the death We shall receiue the crown of life If we would giue right iudgement of a man how his case standeth with God and what his conuersation is wee must iudge of him by the whol course of his life not by this or that action no nor onely by his behauiour at the houre of death for that is a deceitfull rule and may leade vs into errour If a man in the course of his life yeeld obedience and seeke to approue himselfe vnto God wee haue good and firme hope of such a one that he is the child of God yea albeit at the end of his dayes by violence of some sickenesse and want of naturall rest and distemperature of the braine and impatience of the flesh hee should talke idlely raue greeuously and blaspheme horribly we are to iudge of such a one by the strictnesse of his life not by the strangenesse of his death If his life haue been sound and sincere his vnperfect obedience shall bee accepted and all his frailty shall bee remitted so that an euill end neuer followeth a good and godly life But if the course of a mans life be wicked and his wayes crooked though he die calmely and goe away quietly like a lambe and cry Lord haue mercy vpon me yet he may be a reprobate and goe to the pit of destruction Hence it is that the vngodly are described Iob 21. to say vnto God Depart from vs we desire not the knowledg of thy wayes Iob 21.13.14.15.23.25 who is the Almighty that we should serue him and what profit should wee haue to pray vnto him yet for the most part they liue pleasantly and hauing no bands in their death they die quietly they spend their dayes in wealth and are not tormented with long sickenesse They are not afflicted and affrighted as other men Contrariwise the godly are daily punished and chastened euery morning they die in the bitternesse of their soule neuer eate with pleasure Psal 73.4.14 Eccle. 9.1.2 Who doubteth of the integrity and sincerity of Iob and Ieremie wee know they were iust and eschewed euill yet they cursed the day of their birth and the night wherin it is said Iob 3.1.2.3 Ier. 20.14.15 there was a manchild conceiued And if they had died presently they had been saued vndoubtedly albeit the corruption of the flesh for a time preuailed euen as it fell out with Iacob who wrastled with the Angel but his thigh was so crushed that he halted euer after So may it fall out with many of Gods children the force fiercenes of sharp diseases proceeding from hote causes may so disturbe the head distemper the powers of the mind as that they may breake out euen into blasphemy yea be so distempered and distracted by the violence thereof as that they fare as men out of their wits and right minde yet they may notwithstanding all this remaine still in Gods fauor and die in his feare For they may say and say truely with the Apostle Rom. 7.17.18.19.20 21. It is not I that doe it but sin that dwelleth in me Hee saith his whole desire was to giue himselfe to the seruing of God yet hee was hindred and hampered by his owne nature which was ouerweake so that in striuing against sinne hee ceassed not to receiue many wounds and to take sundry foiles blowes and therefore could not accomplish the good that he desired Let vs all be constant vnto the death then our obedience shall haue his recompence of reward Lastly our obedience must not be delayed from time to time supposing we shall finde a fitter time heereafter to heare the Lord speake vnto vs. The longer we deferre the time of repentance the practise of obedience the more vnfit vnready and vnresolued we shall finde our hearts to be Euery sin helpeth to harden the heart vntill we be turned and transformed into stones Wherfore the holy Ghost saith Heb 3 7 8 and 4 7 To day if ye will hear his voice c The acceptable season is the present time So soone as God commandeth reuealeth his will vnto vs let vs not linger or prolong the time but immediately prepare our eares to heare our tongues to speake Bernard de praecep discipl our feet to walke our hands to work euery part of vs to performe his Commandements Hee loueth such a seruant he accepteth such a seruice Will we regard such a seruant as whē we speake vnto him shew him what we would haue done turneth his back from vs regardeth not our busines or saith he will do it another time when he is at fitter leasure If wee will not take such seruice at his hands or put vp such contempt shall we thinke the Lord will be mocked to his face dalied withal as with a childe When he saith Come shall we answere we will not come When he comandeth vs to heare his voice to day shall wee answere we will not heare it to day but the next day or peraduenture the next yeare When he saith This is the acceptable time shall wee answere I wil find a fitter more conuenient time hereafter If he shall say vnto vs the time of repentance is the present time shall we presume to crosse him and to reply the time to come is the best time which God hath reserued in his own hand is to vs vnknown How many are there that haue neglected the voice of God calling them crying vnto them that were preuented by sodaine vntimely death and thereby taken away in their sins The foolish Virgins delayed so long * Mat 25 10 that the Bridegroome came they were shut out of the Kingdome where they knocked but could not
teach vs that this must be the end we oght all to aime at that it is our duty to the vtmost of our power to procure the peace of Sion the prosperity of Ierusalem all the dayes of our life For euen as the hilles and mountaines did compasse about Ierusalem to defend it from all dangers and inuasions of enemies so ought all the faithfull that are the friends of the Church seeke to defend it from all such as seeke the ruine and destruction thereof They haue a promise made vnto them that they shall prosper that preferre it Psal 122 6. Pray for the peace of Ierusalem let them prosper that loue thee Such was the zeale of Dauid for the house of God Psal 132 1 2 3 4 5. that it euen consumed and eate him as the people declare Psal 132. Lord remember Dauid with all his afflictions who sware vnto the Lord and vowed vnto the mighty God of Iacob saying I will not enter into the tabernacle of mine house nor come vpon my pallet or bed nor suffer mine eye to sleepe nor mine eye-liddes to slumber vntill I finde out a place for the Lord an habitation for the mighty God of Iacob c Loe how great his care and zeale was to builde the Temple and to further the worship of God he spared no cost but opened the treasures of his house to imploy them this way Thus it ought to be with vs it is the chiefe end why God doeth blesse vs with the blessings of this life that we should pay him his tribute and be content to depart from them when his glory worship do require it If we care not how bountifully we spend and lauish in vnprofitable nay in vngodly vses and pinch for a penny and an halfe-penny imployed to charitable and godly purposes we make it manifest to all men that the glory of God is not before our eies nor his worship any whit regarded of vs. And hence it is that God oftentimes curseth our store and substance and bloweth vpon it that it flyeth away as the winde that commeth not againe Let vs therefore be wise hearted to referre our goods our liues and all that wee haue to seeke the good of the Church that it may be safe and then shall we bee safe vnder the shadow of it On the other side the Lord denounceth a sore and seuere threatning against all such as doe wrong to the Church so that he will wound the head of his enemies and the hairy pate of him that walketh in his sinnes This appeareth by the prayer of the Church â—l 74.2 3. Psal 74. Thinke vpon thy Congregation which thou hast possessed of olde and on the rodde of thine inheritance which thou hast redeemed and on this mount Sion wherein thou hast dwelt lift vp thy strokes that thou mayest for euer destroy euery enemy that doth euill to the Sanctuary Such shall neuer prosper albeit they may flourish for a time that hate the Church which God loueth Secondly it is the duty of all persons to assemble together to heare his word all excuses and delayes set apart For wherefore was the Tabernacle placed in the mids but to bind all persons alike to come to the exercises of religion and to performe publike worship to God Ieroboams calues who made Israel to sinne were set one in the North part of the land the other in the South but the Tabernacle of God was setled in the middes among them that all men should haue accesse vnto it and that no man should colour his absence with any pretences Hence it is that the Prophet declaring that GOD had chosen Sion and loued to dwell in it saying This is my rest for euer â—al 132.13 â— 7. heere will I dwell for I haue delight therein doth adde We will enter into his Tabernacles and worship before his footstoole A notable encouragement to moue vs to resort repaire oftentimes to the place of Gods worship seeing he maketh it his habitation and resting place and the house where he will dwell and where we shall find him in time of need A strong perswasion to worke a desire and delight in vs to goe to the Lords courts â—al 68.15 16 â—mpared â—th 10. that we may behold the maiesty of the king of glory To this purpose speaketh Dauid in another Psalme The mountaine of God is like the mountaine of Bashan it is an high mountaine as mount Bashan Why leape ye ye hie mountaines as for this mountaine God delighteth to dwell in it yea the Lord will dwell in it for euer Where he teacheth that Gods Church in regard of mercifull promises heauenly graces and noble victories doth excel without comparison all worldly things and all earthly places All assemblies though neuer so glorious and glitering outwardly must giue place to it and are as nothing being matched with it inasmuch as the excellency beauty and continuance of the Church goeth beyond all other congregations of men Hereupon hee inferreth Thy Congregation dwelled therein for thou O God hast of thy goodnesse prepared for the poore If then we would dwell with God let vs repaire to his house if we would see him we shall see him there if we would heare him we shall heare him there if we would know him we shall know him there for his face is to be seene there his voyce is to be heard there his preseÌ„ce is to be found there O let vs prefer one day in his courts before a thousand elsewhere Let vs rather desire to be dore-keepers in his house then dwellers in the pallaces of the wicked If they were called and accounted blessed that stood in the presence of Salomon how much more blessed and happy are they that stand in the presence of God and worship toward his holy Temple Let the same mind and affection therefore bee in vs which was in Dauid to say with him with a feeling heart One thing haue I desired of the Lord Psal 27.4 that I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to visite his Temple Where shal we find in our dayes this longing and holy desire to speake with God in his word and worship where are the ancient wishes of the Saints Psal 42.1 and 84.2 thinking it long before they came and appeared in the presence of God where is now the panting of the soule and fainting of the heart and the reioycing of the flesh in the liuing God like vnto the earth that gapeth for the showers of raine to refresh it We are an vnthankfull people whom plenty and aboundance haue glutted and made to loathe the heauenly Manna giuen to vs. Thirdly let vs not stand in feare of any enemies as if they could beare and beate downe the Church before them and raze the foundations of it to the ground neither let vs as gracelesse children forsake our mother for
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
had the brest-plate and an Ephod of gold Sigon de rep Hebr. lib. 5. cap. 3. Eucherio which is to be noted because the rest of the Priests did sometimes weare a linned Ephod They might haue no blemish or deformity Leuit. 21 18. They might drink no wine nor strong drinke when they were to enter into the Sanctuary Leuit. 10 9. They might not defile themselues by the dead nor come nigh any that was dead except it were their father or mother sonne or daughter or sister vnmarried Leuit. 21 1. They might not shaue their heads nor beards nor cutte their flesh they might marry no harlot nor woman diuorced Leuit. 21 5 7. The first that were consecrated to this office were Aarons sons Nadab and Abihu Eleazar and Ithamar From Eleazar in Dauids time who established an exact order among them were issued 16 families 1 Chron. 24 4 and from Ithamar eight that is from them both 24 families These he sorted and separated into foure and twenty classes or courses named each of them after the name of him who was the chiefe of each family and concerning the ordering of them and setting one before another to auoide contention they cast lots All of them could not attend euery day without confusion and disorder they must haue intermission and times of vacation so that one course performed the seruice one weeke and another course another weeke Hence it is that it is saide in the booke of Chronicles 2 Chron. 23 8 that Iehoiada the Priest dismissed not the courses that is he sent not away the troopes and companies of the Priests that attended the seruice of the Temple when their time of waiting was expired so that according to the order appointed they should haue departed and the next course haue succeeded because hee meant to make good vse of them in the deposing of wicked vsurping Athalia and in the establishing of the royal throne of Ioash the lawfull King of Iudah This also appeareth in part in the new Testament Luk. 1 8 9. It came to passe that Zachariah of the course of Abia executed the Priests Office according to the custome of the Priests c. Thus much touching the Priests Office who were Aaron and his sonnes whom God chose out of al the families of the Tribe of Leui to minister before him It remaineth to consider Of the Leuites how the rest or residue of that Tribe were imployed They were not to be idle but to serue also first in the Tabernacle which Moses erected and afterward in the Temple which Salomon builded When these grew vp and encreased in great number they were sorted by Dauid for orders sake into foure rankes Sigon de 〈◊〉 Heb. lib. 5. â— 4 5 6 7. Some were appointed to bee Ministers of the Priests and Temple some to be singers some to be porters and others Scribes and Iudges Touching the first specially called Leuites that attended the seruice of the Sanctuary their Offices were to carry the Tabernacle and the Arke of the Couenant in the remoues of the people vntill God according to his promise fixed and setled them in one certaine place whither the Tribes should resort and then they were to take care of them and the vessels appointed to be vsed in the seruice of GOD. Vnto these offices in latter times were added the flaying of the beasts that were to be offered as 2 Chron. 35 10 11. Touching the second ranke to witte the sweete singers of the songs of Sion we reade in the first booke of the Chronicles chap. 25. 1 Chron. â—â— they were to sing prophesies with harpes with viols and with cymbals Touching the Porters which were the third ranke they were appointed to see that no vncircumcised no polluted or prophane person should enter into the house of the Lord 1 Chron. 26 and to guard the same in such sort that all things therein might bee in safety as the sacred vessels the treasure of the house and the treasure of the dedicated things Touching the Scribes which are the last ranke they were such as read the Scriptures and expounded the Law of God in the Temple at Ierusalem and in the Synagogues that were in all parts of the Land who were also called Doctours that is Interpretors of the Law of God All which we may reade at large in a learned Treatise of the Church Lib. 5. Cap. 5 6. D Field of tâ— Church lib. 5. cap. 6. Hauing thus breefely considered the distinct offices of such as were set apart to the Ministery among the people of GOD who made his Couenant with Leui of life and peace Mal. 2 4 5. let vs now returne to the words of Moses and proceede to the second part of the Preface which is the presentation of the Leuites before Aaron to bee as his hands and helpers that they might minister vnto him Wherein we are to obserue two points first the commandement of God to Moses and secondly the reason of the commandement For touching the execution of it by Moses according to the commandement of God which is in other places most vsually added is in this place omitted but must be supplied and vnderstood from that which followeth for when once the Leuites were offered and presented then presently hee proceeded to the numbring of them so that his obedience in this respect is sufficiently iustified Touching the commandement of God directed vnto him we are to marke these seuerall points and of them the Author is GOD for in diuine matters nothing must be attempted without commandement from him hee must warrant theÌ„ or else they are not to be allowed First the substance of the commandement verse 6 7 8. The Leuites are giuen to Aaron the Priest that they may minister vnto him and that they may doe the seruice of the Tabernacle and that they may keepe the instruments or vessels thereof Secondly the order that Aaron and the Priests should be superiour vnto them and be as Ouerseers of them prouiding that no stranger should thrust himselfe into this calling contrary to the ordinance and appointment of God Heb. 5 verse 4. No man taketh this honour vnto himselfe but he that is called of God as was Aaron so that he excluded from the ministery of the tabernacle al other that were not Leuites â— 7 13. of the other Tribes no man gaue attendance at the Altar they were strangers from the Priesthood and the Priesthood from them Not as though in the new Testament there should be one onely family separated to which the administration of holy things should belong For after Christ was ascended â—bac in â—â—b cap. 3. and had led captiuity captiue the distinction of Tribes and families was taken away in regard of the functions of the Church so that the Ministers may bee ordained and called out of any estate degree whatsoeuer being furnished with sufficient gifts for that purpose Thus much of the commandement
immediately going before where he willeth them to heale the sicke to clense the leapers to raise vp the dead and to cast out diuels If they be extended farther because he willed them to goe and preach â—ath 10 7. saying The Kingdome of God is at hand he forbiddeth them to set the Gospel to sale as that which standeth at offer and proffer so that the Minister must not be giuen to filthy lucre 1 Tim. 3 3. Tit. 1 7. So then they do giue freely who do not intend gaine as the reward of their labours nor set it before their eyes as the marke they aime at but desire nothing more then the glory of God and the saluation of the Church and referre thereunto all their studies and endeuourss They that onely or cheefely seeke their owne wealth are truly called hirelings whereas the seruants of God haue him before their eyes of whom they are sent that so they may feed the flocke with knowledge and doctrine â—biection Againe it may be saide that Paul witnesseth he tooke nothing of the Corinthians and that he laboured with his owne hands Acts 20 34. 1 Cor. 4 12. I answer â—nswer the Apostle in taking nothing of that Church considered what did belong to the edification of that Church neuerthelesse the brethren that came from Macedonia supplied his wants and helped him in his necessities But of this we spake more at large in the former doctrine Vse 3 Thirdly let no man presume to refuse and reiect the Ministery as thinking themselues or their children too high or this calling too low for them thinking themselues too honourable and this office too contemptible for their persons No man is too good to serue God at the Altar and to minister in his Sanctuary If any refuse the Ministery in regard of his birth and his wealth or worth or gifts he deceiueth himselfe and ouervalueth his owne condition for who is sufficient for these things Cor. 2 16. We are a thousand fold more vnworthy to be Ministers then the Ministery can be thought vnworthy of vs. Noah was the Prince of the world yet a Preacher of righteousnesse 2 Pet. 2 5. Melchizedech was both King of Salem and a Priest of the most high God Heb. 7 1. Gen. 14 18. Samuel was both a Iudge of the people and a Prophet of God 1 Sam 3 20. and 7 15. Dauid was both a King a Prophet And albeit certaine Kings haue beene Prophets yet it was no greater credite to the Ministery that Kings were Prophets then commendation to Kings themselues that they were Prophets as it was a greater glory to Kings that they haue beene Philosophers then credite to Philosophy that Kings haue studied professed and imbraced it The Son of God our Lord Iesus Christ before his incarnation was the Teacher of his people for by his Spirit he spake in the Patriarkes Prophets and was the Messenger of God and therefore called the Angell of the Couenant and after that he tooke our flesh and nature vpon him being the seed of Abraham he professed that he was sent to preach deliuerance to the captiues the acceptable yeare of the Lord Luke 4 18 19 43. He was equall in glory with the Father yet this was his calling and worke while he liued vpon the earth God the Father thought it a meet office to be committed to his onely begotten Sonne and should it seeme a reprochfull office to his seruants If he were annointed to be both our King Prophet and Priest let not vs despise prophesie Nay not onely the Sonne of God as he was man disdained not this function but God himselfe in Paradise was a Preacher of the Gospel Gen. 3 15. The seed of the woman shall bruise the serpents head Math 17 5. and the Spirit of God is as it were a fellow-worker with the labours of the Ministers Besides the Angels themselues most glorious creatures that alwayes behold the face of the Father that is in heauen haue not refused to be the publishers of this message Luke 2 9 10. Wherefore all such as GOD hath blessed with forward and toward children as a speciall mercy toward them and withall bestowed the goods of this world vpon them enabling them to maintain them in schooles of learning ought to further the building of Gods Church and to thinke it no disgrace or disparagement vnto them to apply their sonnes to be workmen in this spirituall building and so to dedicate them vnto God as godly Hannah gaue Samuel vnto the Lord that so long as he liued he might bee giuen vnto the Lord 1 Sam. 1 28. It is a thing greatly to be lamented that this high office of preaching the word is so contemned by all of high calling that the Nobility vtterly shunne it the greatest part of the Gentry of the Land generally refuse it eyther as base in it selfe or at least as base to them or in them Great mens children are set to study mans law but it beseemeth not their greatnesse to study Gods law To be sent on Embassage in the affaires of a Prince is a great honour but to be sent with Gods message in his mouth is esteemed a disgrace Ye fooles and blinde whether is greater God or man Whose message is most honourable Gods or else mans We see in the Popedome how men of countenance and estimation are not ashamed to giue their children to the Popes seruice and beare the mark of the beast and refuse not to haue theÌ„ neerely and ill-fauouredly shauen vntill they haue scarce one haire of an honest man left vnto them Cardinal Pool nay some of the blood royall haue taken vpon them the orders or rather the disorders of that Hierarchy as we haue examples in our owne Chronicles Princes themselues haue renounced their crowns and kingdoms and entred into Monasteries haue put their sonnes and daughters into Cloysters It is very apparent that Princes among the Heathen were also Priests Shall not these being poore blinde Idolaters that knew not GOD aright stand vp at the day of iudgement against vs to condemne vs that haue so little care or loue to the Lords Temple that the seruing of him there is become so vile a thing as it is not beseeming a mans sonne of any countenance and reputation in the world So that they will not set their hand to the Lords Plough but scorne it almost as much as to go to plough and cart The Prophet Esaias as it is probably collected was of a very noble linage See the Argument of the Geneua translation Prolego Vrsini in Esay sonne to Amos who was brother vnto Amaziah King of Iuda and therefore thought to be of the blood royall as the Hebrew writers agree who had the bookes of Genealogies extant among them The Prophet Daniel with Hananiah Mishael Azariah were of the Kings seed Dan. 1 3. We heard before that Christ himselfe the Lord of life and the most honourable person
them that mourne in Sion and hang downe their heads through feeling of the wrath of God for their manifold sinnes they are to be comforted as well thereby as if the Lord himselfe from the highest heauens should comfort them and speake peace vnto their consciences There cannot be a greater enemy to the sauing hearing of the word then to imagine this that we haue nothing to doe with God but all with man when we heare the word This shaketh attention cooleth zeale breedeth negligence and hindereth obedience Secondly this serueth to reprooue all such Vse 2 as yeeld no obedience vnto God and his will but rebell against him openly and stubbornly and will doe nothing at all that hee commandeth These are not vnfitly called traitors and rebels against God The name of a traitour is most odious among all men no man can abide to be so accounted But what shall it auaile vs to be faithfull vnto men and vnfaithfull to God to obey them and to disobey him Moses telleth the people of Israel that they haue beene rebellious against the Lord Deut. 9.24 from the day that he knew them Such as rose vp against Aaron and would not submit themselues to Gods ordinance in his Ministery are called the children of rebellion Numb 17.10 and they are exhorted not to rebell against the Lord Numb 14.9 It is a vaine thing to say we are no traitors we hate the name of treason if we nourish open rebellion against God who is the King of kings Such as set themselues against Gods word and yeeld no obedience vnto it are rancke traitors and we need craue no pardon if we call them the children of rebellion Secondly it reprooueth such as prolong the time with God haue no leisure to hearken yet vnto him and so make him attend vpon them No man man must stand to debate or consult with flesh and blood whether he should obey God or not the wisedome and pollicy of man must not bee our counsellours they will deceiue vs and withhold vs from yeelding obedience vnto Gods commandements In his matters we must not pleade pollicy but when he commandeth we must with all speed yeeld obedience 1 King 13.9.18.19.21.26 The Prophet that contrary to Gods commandement did eat bread and drinke water in the house of the olde Prophet was deuoured of a Lyon this was the iudgement denounced against him Foras much as thou hast disobeyed the mouth of the Lord and hast not kept the commandement which the Lord thy God commanded thee c. thy carcase shall not come into the sepulchers of thy fathers The fruit of al disobediēce is our owne destruction notwithstanding our owne good intents which may please our selues but cannot please God When we haue his word we must not suffer our selues to be deluded by traditions by visions or by pretended reuelations The onely word reuealed vnto vs must put al other meanes to silence and make them giue place He that was commanded by the word of God to strike the Prophet and refused it was slaine by a Lyon 1 King 20.35 Let these examples make vs wise and their falles teach vs to stand vpright It is extreme folly to yeeld to the false and fained perswasions of ignorant men who goe about to tell vs that it is not so necessary a duty to obey the word of God deliuered vnto vs as many would make vs to beleeue that we shall be hated and derided of all men and therefore it is better for vs to seeke the fauour and good will of men and the applause of the world then to be singular and so contemned Let not vs be lulled asleepe with these sweet songs which are no better then cunning enchantments neither be led a side by such deceitfull counsellers as goe about to bring vs into eternall perdition Thirdly it reproueth such as part stakes betweene God and themselues and regard not to yeeld entire obedience vnto him but obey to halues For as Agrippa was perswaded somewhat to become a Christian so are these resolued a little to obey Saul was commanded to root out the Amalekites with all that was theirs from man to beast but he set his owne wisedome before the wisedome of the Lord sparing Agag and the better part of the sheepe to offer sacrifice vnto him But God spared not him for his kingdome was rent from him and giuen to his neighbor that was better then he The children of Israel were streightly charged of God to destroy the nations into whose land he would bring them lest by suffering them among them and by ioyning themselues with them they should learne their manners and serue their Idols which would turne to their ruine and destruction They executed part of his commandement they destroyed many of them took their cities yet because they saued a part and spared a remnant of them they found them by wofull experience to be thornes and prickes in their flesh Iudg. 2.3 and afterward they liued many yeres in their slauery and subiection as the booke of Iudges doth witnesse God looketh for full and perfect obedience so that there is no halting or faultering before him We see how Ananias and Sapphira were smitten with sudden death because they kept backe part of the price of that which they had vowed and dedicated vnto God Act. 5. This turned to their vtter destruction albeit they were taken to be zealous and forward disciples So shall it be with vs if we be like vnto them Let vs take heed of hypocrisie let vs labour to be entire and giue him the whole heart Vse 3 Thirdly let vs seeke after knowledge and vnderstanding of the will of God For how can that seruant practise and performe his masters will that neuer knoweth nor regardeth to know what he requireth or can that subiect obey the law of the Magistrate that is wholly ignorant of the Law The Apostle requireth that the word of Christ dwell richly in vs in all wisedome Col. 3.16 The true knowledge of God is the fountaine and foundation of all true obedience From hence as from a roote spring forth and spread abroad faith in Christ hope in the promises loue to the brethren the true worship of God and feare of his holy Name As on the other side from ignorance proceed infidelity distrust despaire presumption hatred of God malice superstition idolatry disobedience and all impiety Hence it is that the Prophet Hosea complaineth that God had a controuersie with the inhabitants of the land and that there was much ryot and excesse of vnrighteousnesse among them by stealing lying whoring swearing and killing because there was no knowledge found in that people thereby implying Hos 4.2 that they were vtterly destitute of all grace and goodnesse of all piety and true religion Such as know not God nor his will are ignorant what pleaseth or what displeaseth him and therefore cannot but offend him in both He that doth the will of God
be greeuous except we repent Secondly as God threatneth to punish according Vse 2 to the manner of our sinning so hee will blesse those that please him and serue him in feare and trembling according to the manner and measure of our walking before him Heere then on the other side we haue a gracious promise not onely of a blessing but of a blessing answerable vnto our obedience This is a notable encouragement vnto vs in well-doing and as it were a spurre to pricke vs forward to performe such duties as he requireth at our hands This is it which he promiseth to Abraham Gen. 12 verses 2 3. I will make thee a great Nation and I will blesse thee and make thy name great and thou shalt bee a blessing and I will blesse them that blesse thee and curse them that curse thee c. If any did good to Abraham he should receiue good again if any were a friend to him he shold haue God to bee a friend vnto him This is that which God performed to Ebed-melech he saued the life of Ieremy and therefore hee had his owne life giuen vnto him as a prey Ier. 39 18. For when the Prophet was cast into a deepe dungeon where he stucke fast in the mire the Ethiopian went vnto the King and spake for him so that by his meanes his life was saued and he was taken out of the pit where hee must haue perished What then Doth hee lose his reward or is GOD vnmindfull of him No he receiueth blessing for blessing mercy for mercy and life for life and therefore when the King of Babilon tooke the City and put the people to the sword he was deliuered and was not giuen into the hand of the men of whom he was afraid Doe we then any good to Gods Church and Children it shall not goe vnregarded and vnrewarded to a cup of cold water we shall receiue measure for measure good for good blessing for blessing Can we desire or looke for a better recompence Or would wee haue a farther meanes to incite vs to follow our calling We haue a double encouragement to serue such a master who will reward vs according to our seruice For while we do good to others we do as much good to our selues Will any man be an enemy or hinderance to himselfe Doe we not by the light of nature loue our selues make much of our selues helpe our selues wish all good to our selues This is the way to attaine vnto our desires and to receiue a blessing from the hands of God to doe good to others for then God hath bound himselfe by promise to be mercifull to vs. There is that scattereth saith Salomon there is more encreased The way and meanes to receiue encrease our substance is to giue and to distribute like the husbandman that must sowe his seed before he can reape his fields and gather in his haruest The couetous man thinketh otherwise because like an Idolater hee trusteth in his money but in the end it bringeth him nothing home The Prophet Eliah was sent of God to Sarepta to a widow in the daies of famine she had no more left but an handfull of meale in a barrell and a little oyle in a cruze so that shee was gathering stickes to dresse it for her selfe and her sonne that they might eate it and dye Neuerthelesse of her penury she sustained the Prophet shee made him a little cake first and brought it vnto him She did good to the holy Prophet of the Lord howbeit shee did more good thereby to her selfe and her sonne she releeued him and thereby releeued her selfe For the barrell of meale wasted not neither did the cruze of oyle faile according to the word of the Lord which he spake by Eliah 1 Kings 17 16. Luke 4. The like we might say of Obadiah he hid the Prophets of God by fifty and fifty in a caue â—gs 18 13 and fed them with bread and water wheÌ„ many other perished howbeit he did heereby no small good to himselfe forasmuch as thereby he obtained raine and plenty of all things This is it which our Sauiour promiseth in the Gospel to his Disciples that followed him There is no man that hath left house or brethren or sisters or father or mother or wife or children or landes for my sake and the Gospels but hee shall receiue an hundred fold now in this time houses and brethren and sisters and mothers and children and landes with persecutions and in the world to come eternall life Mark 10 29 30. Iob is commended in Scripture to be a iust man fearing God and eschewing euill and by occasion of his friends taxing of him with hypocrisie and accusing him of iniquity is compelled to stand vpon his owne innocency and to make a solemne protestation of his integrity Iob 31 19 that he had not seene any to perish for lacke of cloathing or any poore without couering he was an eye to the blinde a father to the fatherlesse and as an husband to the widow He had his children and his substance taken from him and he bare his crosse with patience What then was the end that the Lord made or how was he blessed of God The end of the history declareth this at large the Lord gaue Iob Iob 42 10. twice as much as he had before and as he had comforted others and visited them in their necessities so his brethren and sisters and all they that had beene of his acquaintance before resorted repaired vnto him and comforted him ouer all the euill that the Lord had brought vpon him and as he had beene bountifull to others so euery man gaue him a piece of money Verse 12. and euery one an eare-ring of gold yea the Lord blessed the latter end of Iob more then the beginning so that hee obtained many sonnes and daughters and a great encrease of cattell Onesiphorus oft refreshed Paul and was not ashamed of his chaines the Apostle praieth that the Lord would grant vnto him that he might finde mercy of the Lord in the great day 2 Tim. 1 18. This poinâ— being throughly learned will minister great comfort to euery one of vs being assured that as God punisheth in manner as wee sinne so he will blesse vs and reward vs after the manner of our obedience Haue we comforted others God will comfort vs turne the hearts of others to comfort vs also Haue we done good to others he will stirre vp others to do good to vs. Haue we releeued others we haue laid vp a good foundation for the time to come we shall be releeued by others in our necessities Doe we giue vnto the poore Prou. 19 17. We do not onely lend vnto the Lord but we prouide well for our selues forasmuch as that we giue shall be paid vnto vs againe We reade in the booke of Nehemiah not onely how zealous he was for the glory of God but also how carefull to shew compassion
point required to make a good worke is that it bee done to Gods glory 1. Cor. 10.31 If we haue any other by-respects ayming at our owne glory or the applause of the world or the satisfying of Gods iustice or the merit of eternall life or any such corrupt and crooked ends wee lose all our labour our works cannot come vp in account before him It is the common and corrupt iudgement of the common sort that Papists abound in good workes but let vs try them by these rules we shall quickely and easily find them what they are failing in the matter and manner and in the maine and principall end of well-doing Now to conclude euery one must doe these good works euery one must be as a tree planted in the garden of God and bring forth the fruits of righteousnesse that he may be glorified Esay 61.3 It is a receiued opinion among many that none can doe good works but rich men as if there were no good workes but almes for they haue no taste in any thing else but that which is giuen them Thus doe the poore cast off all doing of good works from themselues vpon the richer sort that so they may receiue somwhat True it is almes are one good worke but yet not the only good work nor yet the chiefe and principal For the poore may do good works nay must do them as wel as the rich The workes of the first Table are the best works the greatest works these they may doe as well as others To haue a care to know God to beleeue in him to loue him aboue all to feare him to hope in him to stay our selues vpon him to approue our selues in his sight to worship him with the heart to confesse him with the mouth to pray vnto him earnestly to heare his word attentiuely to receiue the Sacraments reuerently and such like diuine and deuout exercises are all of them good workes great workes gracious workes approoued of God and these may the poore performe And that the Scripture auoucheth and God alloweth these for good works appeareth in the example of Abraham mentioned by the Apostle Iames. chap 2.21 Was not Abraham our father iustified by works when he offered Isaac his sonne vpon the altar He shewed himselfe to be a iustified man by his good workes and was called the friend of God â—â—â—se 23. â—â—â—se 12. Thus did his faith worke together with his workes But what were his good works were they his almes-deeds and shewing mercy to the poore no he performed a good duty to God and preferred his loue to him before his loue to his sonne his onely sonne euen Isaac whom he loued the sonne of promise the sonne in whom the nations of the world should be blessed Thus must all men doe good workes thus the poorest sort are not exempted or priuiledged from shewing forth these good workes and testifying their faith by these fruites So then when we heare of the necessity of the dignity and value of good workes let no man thinke it belongeth nothing to him but euery man be encouraged to set vpon the doing of them â—â—th 5 16. that our light may so shine before men that they seeing our good works may glorifie our Father which is in heauen 84 This was the dedication of the altar in the day when it was annointed by the Princes of Israel twelue chargers of siluer twelue siluer bolles twelue spoones of gold 85 Each charger of siluer c. We shall not need to stand to speake particularly of euery Princes offering because as we noted before the same things are repeated the offerings are the same the matter is the same the forme and ende the same the price and value the same the difference standeth onely in a description of the time when they were offered and of the person who offered described by his name by his father and by his tribe Nowe in casting vppe the value of all these offerings and setting downe the totall summe appeareth the greatnesse of their riches For had they not beene much blessed that way they could not haue continued to bestow so bountifully vpon the Tabernacle These they attained vnto partly by their own labour and partly by entring into the labours of others For at their departure out of the land of Egypt Exod. 12.36 they borrowed iewels of siluer and iewels of gold and rayment at what time no doubt they carried with them the chiefe wealth and treasure of Egypt spoyled the Egyptians which God gaue to his people as a recompence of all their troubles The doctrine Doctrine from hence ariseth to bee this that the blessings of this life are oftentimes bestowed vpon Gods children Earthly blessings are oftentimes in the possession of gods children He giueth them riches honours dignities preferments house land peace and prosperity at his owne pleasure We haue the examples of Abraham Lot their substance was so greatly encreased that they could not dwell together the heardmen of their cattell stroue and contended one against another Gen. 13.7 and Abrahams seruant sent to take a wife for Isaac Gen. 24.35 telleth that the Lord had blessed his master greatly and had giuen him flocks and heards and siluer and gold men seruants and maid-seruants and Camels and Asses Gen. 24 35. Iob was a iust and an vpright man one that feared God and eschewed euil and this man was the greatest of all the men of the East cha 1.1 2.3 and 31 24 25. his wealth was great and his hand had gotten much The like we might say of many godly kings as of Dauid Salomon Hezekiah Iehoshaphat Iosiah of Mordecai and Ester of Ioseph and of Iacob And in the New Testament mention is made of Ioanna the wife of Chuza Herods steward and Susanna and many others who ministred vnto Christ of their substance Luk. 8.3 Of Lazarus the friend of Christ and Mary who entertained him often in her house Luk. 10.38 Of Ioseph of Arimathea a rich man Matth. 27.57 an honourable counsellour Mar. 15.43 he was a good man and aiust Luk. 23.50 which also waited for the kingdome of God Of Onesiphorus who often refreshed Paul was not ashamed of his chaine 2 Tim. 1.16 and many other of all estates some rich some noble some wise some mighty and of great account 1 Cor. 1.26 For hereby the Lord sheweth what he can Reason 1 do so often as it pleaseth him to bestow them True it is sometimes he denieth euen to those that are most highly in his fauour these outward and earthly blessings howbeit it is not because he is not able to enrich them For as Moses prayeth the Lord to spare his people lest the enemies should say he destroyed them in the wildernesse Deut 9.28 Exod. 32.12 Num. 14.13 because he was not able to bring them into the land of promise so he bestoweth many times wealth and substance vpon his children lest the enemies should say it was
pleaseth God to preserue life by very weake meanes to shew that man liueth not by bread onely so is it in the famine of spirituall things In the dayes of Ahab when the Temple was forsaken by the ten tribes and idolatry was erected in Israel the altars digged downe and the Prophets slaine yet God reserued seuen thousand that neuer bowed the knee to Baal 1 King 19.18 Rom. 11.4 There were very few labourers in the daies of Christ among the Iewes ignorance had couered the land that they were as sheep without a shepheard Matth. 9 3â— and yet in those barren times when the seede of the word was thinly sowen there was a plentifull haruest ready to be gathered for loe the fields were white vnto the haruest Ioh. 4.35 Thus doth God blesse what meanes soeuer it shall please him to vse let them be neuer so weake in themselues and little in our eyes yet they shall haue force and strength enough when he will imploy them which serueth as a great comfort to those that haue not the best meanes to bring them to faith and repentance Use 3 Lastly we must take heed we put not slight and vnnecessary excuses for vrgent and necessary causes They that were bidden to the wedding pleaded by way of excuse for themselues I haue hyred a farme I haue bought fiue yoke of oxen I haue married a wife I cannot come Luke 14.18 Matth. 22.5 Many in our dayes would account these good excuses honest pretences lawful defences indeed it cannot be denyed but they iustifie them by their owne practises â—â—k 16.51 as Ierusalem did Samaria For they goe further in their wicked wayes and account it a sufficient colour to warrant their absence from Gods ordinance saying I haue a bargaine to make I haue worke to take I am bidden to a feast I must goe speake with such a man it is rainy weather there is an yeueall at the next Parish I must walke about my ground to see my corne and cattell I am otherwise busie and therefore I cannot come Others that thinke themselues more wise yet shew themselues more wicked because they pretend greater loue to the truth and liking to Religion then the other they can reade good Sermons and vse good prayers at home and therefore what need they come Let all these take heed to bind them together in one bundle lest it be said vnto them heereafter as it was said to such as made such like slight and sleeulesse excuses that none of those that were bidden should taste of that Supper Necessary causes of absence are such as require present doing that could not be dispatched before neither can be put off vntill afterward Heat and colde raine and shine hunger and thirst pouerty of estate or tediousnes of iourney could not keepe the people of God from the Passeouer Psal 84.6 They goe from strength to strength euery one of them in Sion appeareth before God These can excuse no man to his Prince no not to the ordinary iudge and iustice When a man is cited and summoned by word or writ to appeare at the barre of an earthly iudge will it be taken for currant answer to say O sir I was willing and desirous to appeare but it was hote weather or cold weather or rainy weather wil such friuolous and fruitlesse excuses be admitted and shall wee think that the king of kings and the iudge of iudges will receiue them at such times as hee summoneth vs to appeare before his presence Let vs not therefore offer and performe lesse duty and seruice vnto God then we do vnto men nor suppose that God will content himselfe with lesse attendance then man doth Ver 10. If any of you or of your posterity shall be vncleane by reason of a dead body Heere is another cause of being kept from the Passeouer â—â—â—n â—â—dâ—â—â—â—â—â— offenâ—â—â—â—â—ght tâ—â—â—â—ed 〈◊〉 the comâ—â—n to wit vncleannesse The doctrine â—â—ctrine is that open offenders and impenitent persons ought not to haue any accesse to the Lords Table but are to be kept from it as vncleane birdes from the Sacrifice A stranger vncircumcised had nothing to doe with the Passeouer Exod. 12.48 The incestuous person was excommunicated from the Church and the priuiledges of it 1 Cor. 5. as Caine was from the face of God Gen. 4. When Adam had sinned against God and eaten of the forbidden fruite he was put out of the gaâ—den that he might not eate of the fruite of the tree of life Gen. 3.22 23 24. this was as a Sacrament vnto him of life so long as he continued in obedience The Sacraments are holy things but holy things must not be giuen to dogges the Sacraments are precious pearles but pearls must not be cast before swine Now obstinate offenders and notorious sinners are dogges and swine The reasons are as Christ saith they will Reason 1 trample them vnder their feet Matt. 7.6 they place no holinesse in them they do not esteem them as any pearles or value them at any rate Hence it is that the Prophet saith If any that is vncleane by a dead body touch any of these it shall be vncleane Hag. 2.13 if then the person be defiled he defileth whatsoeuer he toucheth the holines of the sacrifice cannot make him holy but the wickednesse of the person shall make the sacrifice vnholy Againe such as come to the Lords Supper must shew the Lords death till he come 1 Cor. 11.26 That is he must publish with praise and thanksgiuing vnto God the memoriall of the greatest wonder and mystery that euer fell out in the world to wit the propitiatory sacrifice and precious death of the eternall Son of God But this can neuer be done by a wicked man Praise in the mouth of a foole is not comely nor commendable neither God will accept of them any such sacrifice Thirdly they are guilty of the body and blood of Christ and therfore it must needs be a feareful wickednesse to come in such a wretched and prophane manner 1 Corinth 11.27 They are despisers of the most precious thing in the world Heb. 10.29 They tread vnder foot the Sonne of God and account the blood of the New Testament a prophane thing which caused the Angels of God the whole frame of nature in heauen and earth to wonder at it and to be dismayed at the death of the Sonne of God contemned by these wicked wretches No sinne murther incest treason comparable to this sinne Fourthly they haue no fellowship with the Church in these holy things there is no communion betweene light and darkenesse betweene righteousnesse and vnrighteousnesse and therefore Simon Peter said to Simon Magus Thou hast neither part nor fellowship in this businesse Acts 8.21 Such therefore as are scandalous prophane are to be separated by the Church from others as â—â—ule and filthy beasts are to be kept from faire springs lest with their feet they defile the water Lastly the seale belongeth to
weaknesse in iudgment Thus also was Ieremy troubled ch 12 1 2. and no lesse the Prophet Habbakkuk ch 1 13. Wherefore lookest thou vpon theÌ„ that deale treacherously holdest thy tongue when the wicked deuoureth the man that is more righteous then he This which we esteeme to be a confusion is indeed no confusion and that is in order which we suppose to be out of order For God is a God of patience and long suffering who will take vengeance on his aduersaries and he reserueth wrath for his enemies Naum 1 2. and therefore is the Prophet much perplexed in spirit willed to waite by faith the issue that God will make for the vision is yet for an appointed time but at the end it shall speake and not lie 〈◊〉 37. though it tarry wait for it because it will surely come it will not tarry Hab. 2 3. Then the Caldeans thogh vsed of God as his rod to afflict his people shall be destroied Thus God hath set them in slippery places Ps 73 18. so as they passe away are â—ot they are sought but cannot bee found Ps 37 3â— The transgressours shall be destroyed together the end of the wicked is to be cut off ver 38. Lastly from hence euery man must learne Vse 5 to do the duties of his own calling God haâ—h set euery man in a certaine calling as it were in a certaine field to till wherein he is to labour We are apt indeed to break out into the callings of other men as if we weâ—e pinned vp in too narrow a roome This made Salomon to say I haue seene seruants on horses Eccl. 10 7. Prou. 2â— 27. and 19 10. and Princes walking as seruants vpon the earth And as God hath set euery man in a calling so must euery man waite and attend vpon that calling whether it be in the Church or in the family or in the Commonwealth In the Church there is order to be obserued in reading in preaching in prayer in the Sacraments that such as be at them may say in their hearts Surely God is in this place and repoâ—t that God is in them of a truth To this purpose doth Paul deliuer sundry instructions 1 Cor. 14. If any man speake in an vnknowne tongue let it bee by two or at the most by three and that by course and let one interprete 1 Cor. 14 27. Let the Prophets speake two or three let the others iudge v. 29 If any thing be reuealed to another that sitteth by let the first hold his peace v. 30. All Churches of the Saints haue this order v. 33. Let your women keepe silence in the Churches for it is not permitted vnto theÌ„ to speak but they are commanded to be vnder obedience as also saith the Law if they will learne any thing let them aske their husbands at home for it is a shame for women to speake in the Church And if it be not permitted vnto them to preach neither is it permitted them to baptize which is an appendance vnto the Ministery Their duty is to be in subiection but to baptize is a part of power iurisdiction So also ought euery one to learne and practise the duties of his calling in the priuate family An house diuided against it selfe cannot stand Math. 12 verse 25. but quickly falleth Luke 11 ver 17. Happy is that house when such as are Gouernours know how to rule and such as are inferiours know how to obey But if one encroch vpon the place of another there followeth much confusion And in the Commonwealth euery soule must learne to bee subiect to the higher powers for there is no power but of God the powers that be are ordained of God whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue vnto themselues damnation Rom. 13 1 2. Without this the whole order of nature will be peruerted A kingdome diuided against it selfe is brought to desolation When he sendeth Magistrates and Princes he meaneth to preserue mankinde by them he striketh a feare of them not only into men but also into beasts Dan. 2 38. Such then as rise against them and labour to set all in a broile 1 Pet. 2 14. and to bring al things to confusion are worse then the brute beasts that are without vnderstanding We cannot honour God except we honour the Magistrate And it is very apparent that they are possessed with the giddy and frantike spirit of vprore and sedition which will not be vnder the rule of such as God hath ordained We cannot honour God except we honour such as he hath set in his place He hath printed his owne image in them and in their persons we obey him And when superiours are no longer reuerenced all will be set in a tumult and turmoile and must needs goe to spoile and hauocke Now if we would speake of the practise of the Church of Rome The Church of Rome is wholy out of order there is no good order obserued among them but the whole ordinance of God is vtterly ouerturned the preaching of the word is little esteemed the word and praiers are in a strange tongue praiers also are made to Saints the vse of the Sacraments is horribly prophaned they permit baptisme vnto women and the Supper they haue quite abolished Christ and Antichrist are not more contrary then the Romish church to the true Churches of Iesus Christ They haue pulled vp the foundation of Christian religion and vtterly denied the faith The Scriptures they make vnsufficient and to containe a maimed and vnperfect doctrine They subiect them to the iudgement of the Bishop of Rome and to the authority of the Church They banish the people from them as if they were very dangerous vnto them They contemne Magistrates claime power to dispose of their kingdomes if they be supposed to be heretikes Ver. 29 30 c. And Moses said vnto Hobab the sonne of Roguel the Midianite Moses father in law We are iournying c. The next point is the conference betweene Moses and this Hobab Conference between Moses and Iethro For inasmuch as the passage thorough so many Mountaines and Deserts was exceeding both difficult and dangerous Moses leaueth nothing vnforethought which might serue for the aduantage of his enterprize and therefore instantly intreated his father in law to accompany them in their way toward Canaan Such as yeeld their helpe to further the Church shal neuer lose their labour promising to him such part and profit of the promised Land as GOD should bestow vpon them True it is Moses had liued long in those parts of Arabia thorough which he was now to trauaile yet the better to assure his passage and to saue so many thousand soules as he had brought out of Egypt which could not be so few as a million it was needfull for him to vse many guides and conducters and therefore he is so
destruction are fearfull to all men to take heed that we abuse not the patience of God by liuing in knowne sin and flattering our selues in it lest we be swept away sodainly Manie men are oftentimes praying and desiring God to keepe them from sodain death they would by no meanes dye sodainly yet these men by abusing the patience of God and continuing in sinne do take the direct way and course to bring sodaine death and destruction vppon themselues It is a manifest token of a plaine and ranke hypocrite to craue to be kept from sodaine death and in the meane season to doe nothing but practise and commit sinne with greedinesse Certainly he that thus prayeth doth it for no other end but because he is desirous to liue longer to commit euill He is afraide to come to an account and yet he wold liue longer to make his account greater and more fearefull Would we not therefore be sodainly destroyed Wee must labour to see the plague and flie But whither not from God for he is farre swifter then possibly wee can bee who rideth vpon the winges of the winde and can quickly ouertake vs we must flye to God and seeke to him for pardon betimes and labour earnestly for a reconciliation with him The birds of the aire escape the snares of the fowler by flying but whither and how is it and what do they not by flying downe on the earth for so they are taken but by flying vpward the higher so much the safer So should we flie not downe from God but flie on high flie vp to God and seeke vnto him for him we haue offended and of him we must craue and shall obtaine forgiuenesse Let vs preuent his iudgements by our repentance otherwise we shall perish sodainly And when once we haue obtained his fauour and made peace with him though sodaine death come vpon vs as it did vpon righteous Abel well-meaning Vzzah religious and godlye Iosiah yet happy and blessed shall we be It is wisedome not to put off the day of iudgement neither our particular day of iudgement Amos 6 3. It is the occasion of many euils when a man neuer thinketh vpon the day of his dissolution and dreameth that the day of comming to his answer is not neare Many impenitent persons put off the day of their repentance in hope to haue time enough heereafter whereas repentance is not in our owne power and that which is late is sildome true and his iudgements are sodain yea so sodain that sundry which promised vnto their soules many yeres leisure and liberty to repent haue not had so much warning as to say Lord haue mercy vpon me Wee haue had many examples of this daily and therefore let vs be euermore ready and prepared before hand CHAP. XII MOses in this chapter goeth forward to set downe another murmuring 〈◊〉 and 〈◊〉 murâ— against 〈◊〉 which did nerer touch him then the former Such as are mentioned in the Chapters before infected in a manner the whole people this is more particular and is directed directly against himselfe raysed by his owne sister and brother both elder then himselfe Wherein consider two things First their sinne secondly the processe of God against them for their sinne Touching the first obserue that though both of them sinned yet Miriam his sister hath the chiefe hand in the sinne who drew Aaron by perswasion into a practise and participation of it as the people had done before when they mooued him to make the golden Calfe Exod. 32 1 2. they were the authors of that idolatry Aaron was drawne to consent vnto it Miriam 〈◊〉 chief â—er That shee was the first in this trespasse may appeare first because the verbe in the originall is of the Feminine gender and ioyned in construction with Miriam which serueth also to strengthen the reason Secondly she is named in the first place not preferred for honors sake for there is no honour in committing of euil but because she had the principall hand in it Thirdly because the punishment fell onely vpon her and not vpon Aaron who was euen constrained by her importunity as it were against his will to ioyne with her â—â—casions 〈◊〉 marâ—e The occasions which both of them take to exalt and magnifie themselues and to call the authority of Moses in question are double his marriage and his calling The marriage of Moses was with the woman that was a Cushite which seemeth to be no other then Zipporah the Midianite For first we reade not of her death who was brought to him by her Father immediately before the giuing of the Law Exod. â—8 5. Again it is not to be thoght that hee would marry two wiues especially being now 80. yeeres olde vnfit for any new marriage and it being contrary to the first institution Thirdly we reade of no other sons that he had but Gershom and Eliezer Exod. 2 2 22 and 4 20. 18 3. 1 Chron. 23 14 15. both which he had by Zipporah the daughter of Iethro Who this woman was that Moses maried so that woman is like to be no other then this Zipporah whom he maried when he fled out of Egypt and soiourned in Midian For the Midianites are called Cushites not that they came of Cush the eldest son of Ham Gen. 10 6. but because they possessed part of the land of Cush And it may wel be that some strife and contention arose first of all between Zipporah and Miriam a common thing vnto that sexe as fell out betweene Sarah Agar betweene Rahel and Leah and between Hannah and Peninnah and haply it might bee for place and precedency Miriam bearing her selfe bold that she was a Prophetesse and of the seede of Abraham but Zipporah a forreiner and a stranger from Israel And on the other Zipporah alledging and pretending for her selfe that shee was the wife of Moses the cheefe Gouernor of the people and therefore as the cheefe roome was due to him before other men so to her before other women The other occasion was the office and calling of Moses they enuied his dignity and authority For Genesis 13 8. as in of Abrahams house the strife arose among the herdmen of his cattel and of Lots the flame whereof burned so fast that it caught holde vpon the masters themselues and had quite consumed them had it not bene wisely timely preuented so this quarrel as a spark of fire arising among the women for the vppermost roome and cheefest seate couered for a season vnder the ashes at length brake out into a flame and caught hold of Moses against whom Miriam and Aaron stroue As if they fhould say Thou art not so great a Prophet as thou wouldest be accounted haue not the seuenty Elders the Spirit of God and the gift of prophesie as well as thou and haue not we that gift also This is amplified by a double effect one in God he heard it the other in Moses he held his
peace and said nothing giuing no occasion of this contention But before we come to the doctrines to be gathered from hence we must speake somewhat of the translation of the words and of the interpretation The words in the Originall lie thus And Miriam spake and Aaron against Moses because of the woman the Cushite whom he had marryed for he had taken to wife a Cushite The Septuagint being deceiued in turning these words Heneken tes gunaikos aithiopisses hoti gunaika aithiopissan elabe gaue occasion of errour and stumbling vnto others making the Cushites to be Ethiopians and saying that hee married an Ethiopian woman thereby mistaking this place and sundry others The vulgar Latine followed them step by step and the Geneua likewise all of them calling her an Ethiopian To this purpose I cannot passe ouer the senselesse tale of Iosephus in his Antiquities which he relateth of Moses when he is said to haue serued Pharaoh in the warres against the Ethiopians at such time as hee was brought vp in his courts as the sonne of his daughter for he transporteth Midian ouer the red sea and beyond all Egypt and setteth it in Ethiopia quite mistaking the seat of Cush The Ethiopians are directly vnder the Equinoctiall line Whether Cussi be Ethiopia or not or not farre from it but far from the land inhabited by the Cushites who are neither blacke of color nor in any sort neighbouring the Torrida Zona whereas Moses maried the daughter of Iethro Priest or Prince of Madian which is part of Arabia Petraea bordering the red sea for he fled from Pharaoh into the land of Madian Now it is manifest that Cush could not be Ethiopia but Arabia both that Arabia called the Stony of which we spake before and a part of Arabia the Happy the Desert which regions Cush and the Cushites presently planted and peopled after that they left Babylon to Nimrod wherein they first sate downe altogether But Iosephus presuming that Cush was no other then Ethiopia must needes maintaine that the wife of Moses being a Cushite was a woman of the Land of Ethiopia and therupon frameeth a formall tale that one Tharbis the daughter of the king of Ethiopia fell deepely in loue with the person and fame of Moses while hee besieged Saba her fathers chiefe citie and to the end to obtaine Moses for her husband she practised to betray her parents countrey friends and the citie it selfe and to deliuer them and her selfe into Moses hands The substance of this tale is told in this sort Ioseph Antiq. lib 2. cap. 5. While Moses was greeued that his army lay idle because the enemy besieged durst not sally out and come to handy blowes there happened this accident in the meane while The Ethiopian king had a daughter cald Tharbis who at some assaults beheld the person of Moses and withall admired his valour And knowing that Moses had not onely vpheld and restored the falling estate of the Egyptians but had also brought the conquering Ethiopians to the very brinke of subuersion these things working in her thoughts together with her owne affection which daily encreased she made meanes to send vnto him by one of her trustiest seruants to offer her selfe vnto him and become his wife which offer Moses on this condition accepted that shee should first deliuer the City into his possession wherunto she condescending and Moses hauing taken an oath to performe this contract both the one and the other were instantly performed Heere is a pleasant tale for it is no better whereof Moses hath not one word The disâ— of the 〈◊〉 Iosephâ—â— wherin are many plaine mistakings For as he is deceiued in taking Ethiopia to be the countrey of Moses his wife when indeed it was Arabia so hee erreth no lesse in naming a city of Arabia for a city of Ethiopia For Saba is not in Ethiopia but in Arabia as both Strabo and all Geographers ancient and moderne teach vs except haply Iosephus can worke miracles or rather impossibilities and perswade vs that the Queene of Saba Ma◠〈…〉 which came from the South to heare the wisedome of Salomon were a Negro or Black-Moore Againe while Moses kept the sheepe of his father in law the Priest of Madian he is saide to driue the flocke to the desart and so came to the mountaine of God in Horeb Exod. 3.1.2 Now that mount Horeb is not in Ethiopia euery child knoweth and Sinai where the law was giuen is expresly said to be in Arabia Gal. 4.25 But Horeb and Sinai were together and differ as the whole and the part Horeb being the name of that hilly coast wherein mount Sinai is situated Furthermore we find that Iethro came to Moses at Rephidim not far froÌ„ Idumea where perceiuing the insupportable gouernment of so great a multitude to lie vpon his shoulders onely as a burden too heauy for him to beare he aduised him to distribute that weighty charge among others and to make Iudges and gouernours of euery Tribe to helpe beare the burden with him Exod. 18. But if Iethro had beene an Ethiopian it had beene a very farre progresse and wearisome perambulation for him to haue passed through al Egypt with the wife and children of Moses and to haue found Moses in the borders of Idumea the Egyptians hating Moses to the death and all that fauoured him Lastly if we will beleeue Moses himselfe who spake being inspired by the Spirit of God then doubtlesse his wife was not purchased after the manner that Iosephus reporteth that is for betraying her countrey and kindred her parents and friends neither had she the name of Tharbis but of Zipporah neither was she a Negro but a Midianitish woman For Moses flying out of Egypt for feare of Pharaoh and for safety of his life came to Midian and sate downe by a Well as a man distressed and disconsolate and a stranger where he is said to haue defended the daughters of Reguel from the other sheepherds and drew them water to water their sheepe vpon which occasion he was entertained by Iethro whose daughter he married and not for any supposed betraying of townes and countries Neither is it any thing against this opinion of Moses his wife to haue bene an Arabian that the Scriptures teach vs that he married a Midianitish woman forasmuch as Madian or Midian standing on the North coast of the red sea ouer against the body of Egypt and nere Ezion Gaber where Salomon prouided his fleete for India in the region of Edom may well be reckoned as a part of Arabia as the red sea is called Sinus Arabicus Moreouer these foure nations are euerie where mixt in holy Scriptures because they dwelt confusedly together to wit the Madianites the Ismaelites the Amalekites the Cushites which were all in one generall word Arabians and in the word called sometimes by one of those names and sometimes by another as Gen. 37 25 27. 28. it is
from vs Mat. 25.28 My seruant Moses is not so who is faithfull in all my house In these words we haue a notable description of Moses to his perpetuall commendation and praise with God and men It is a notable dignity and prerogatiue to bee the seruant of the high God How doe men delight to shroud themselues vnder the liueries of great men and how much do they take themselues to be honoured by it how much more ought wee to labour to approoue our selues in the presence of the mighty God and to shew our selues to be his faithfull seruants Obserue farther the title giuen to the church What is ment b the house of God it is called the house of God wherby he doth not meane the Tabernacle but the people of God ouer whom he was made ouerseer so that he putteth the place for those in the place the house for the family of God in the house as Cornelius the captaine is said to beleeue and to be baptized with all his house that is his houshold so heere we vnderstand the family and church of God committed to his charge which he led ruled and gouerned aright as a faithfull seruant to his master Doctrine The faithfull are the house of God The doctrine is this that the Church or faithfull are the house of God Hebr. 3.6 1 Tim. 3.15 2. Cor. 6.16 The reasons are plaine God dwelleth in it Reason 1 as a master in an house there doth manifest and communicate himselfe familiarly to his people as 2 Cor. 6 16. Secondly it is called his portion and his inheritance Deut. 32 9. It is his treasure and his flocke Acts 20 28. 1. Pet. 5 2 3. Thirdly it resembleth an house which hath some builder owner and lawes by which it is ruled God is the owner of the Church he hath builded it by his Sonne Pro. 9 1. Hebr. 3 4. who hath purchased it to bee peculiar to himselfe through his owne blood and therefore the Church may fitly and iustly be called his he bought it with a great price it cost him deare before he could redeeme it It was before the diuels house Math. 12 44. He layeth claime to vs and chalengeth man to be his owne the Lord Iesus tooke them out of his hand purchased them by giuing his life whereby we are become his possession This serueth to proue Christ to bee true Vse 1 God equall to the Father against such heretikes as deny his deity This house wherein Moses is commended to bee faithfull is his house he is the heire of it the owner of it the great Sheepheard of the sheepe it is he that dwelleth in our hearts by faith Eph. 3 17. This house belongeth to none properly but to God it is not the house of Moses or of any man or Angel but the house of God Now this is truely called the house of Christ Heb. 3. and therefore Christ is God It is he that did build it and set it vp No house can build it selfe for nothing can be the cause of it selfe but must be caused by some other so must the house be builded and made by another Secondly conclude from hence that there Vse 2 is one onely true Church of the old and new Testament The house of God and of Christ is one wherein Moses long agoe was faithful and it is that which we our selues are Therefore his dwelling house is the same This house hath continued from the beginning shall continue vnto the end It needeth indeed often repairing but it shall neuer be abolished and taken out of the world True it is the Iewish Church had many types and ceremonies howbeit in substance it is the same with the christian Church Thirdly we may gather the safe condition Vse 3 of the Church For who shall fight against the inheritance which he hath purchased or ruine the house which he hath builded or enter vpon the possession which he hath obtained and bought lawfully at a deare price and bee able to preuaile We see by experience that a man will spend limbe and life for his house land where he dwelleth and which he bought and paid for dearely And will not God defend his inheritance which he knew before whom he chose to be his before the world whom in time he called iustified sanctified will glorifie for whom he sent his onely begotten Sonne from his owne bosome to lay downe his life This made the Prophet say Israel is an hallowed thing whosoeuer eateth it shall be consumed and come to nought Ier. 2 v. 3. Iohn 10 28 29 We are his giuen vnto him by the Father and he will neuer lose vs no man can take them out of his hand This is a singular prerogatiue of the faithfull that Christ dwelleth with them and abideth in them Ioh. 14 23. Eph. 2 19 20. He will neuer suffer his house to perish but giueth them his assurance and assistance to continue with them which cannot agree with popish doubting and wauering 2 Tim. 2 19. 1 Pet. 1 5. True it is such is our weaknesse that we are ready to giue ouer our hold of God but he will neuer giue ouer the hold that he hath of vs. His ancre is so firmely setled and fixed vpon the ground of our heart that no stormes or tempests can shake or loose it We are prone to leaue him but he is resolued not to leaue vs or to lose vs. The Lord hath bought vs too dearely to part so lightly from vs. Our state therefore is sure and certaine we shall not fall away for euer whatsoeuer the Church of Rome holdeth teacheth and defendeth Lastly let vs labour to be of the houshold of faith Let vs not be prophane in life and Vse loose in conuersation but separate from the wicked of the world which are no part of Gods house We cannot be of the houshold of faith and of the houshold of infidelity and impiety forasmuch as there is no concord or agreement no fellowship or communion betweene light darknesse 2 Cor. 6 19 20. Let vs prepare for Christ a good lodging and entertainment in our hearts that he may dwell in vs. Let vs not offend him or greeue him or driue him away by our sins and disobedience as Heb. 3 6. His house we are if wee hold fast the confidence and the reioycing of the hope firme vnto the end Who is faithfull in all my house Moses receiueth this commendation from the mouth of God that he was found faithfull a faithful teacher a faithfull Prophet publishing the will of God to the Church The doctrine is Doctrâ—â—â— The M◠〈…〉 their pâ— It is required of all the Ministers of God that they be found faithfull and conscionable in their places 1 Sam. 2 35. Math. 24 45. Luke 12 42. 1 Cor. 4 2 17. The Prophets of God did stand vpon their watchtower they hearkned and heard what the people did So did the Apostles and so they taught
fall into the nets be caught in the snares which they lay for vs. Seeing then this is so necessary we learne Vse 1 that a wise and vnderstanding heart is a great blessing of God Indeed a simple minde and a single heart is good in godlinesse that so wee may be innocent as Doues Mat. 10 16. Neuerthelesse we must be wise also as Serpents So force and strength are great gifts howbeit the greatest ornament that GOD giueth which as salt seasoneth euery action is when he giueth a wise and vnderstanding heart so as he enableth vs to preuent euils and to disappoint our enemies as Christ promiseth Luke 21 14. and therefore Gods children haue asked this aboue other 1 Kin. 3 9. Vse 2 Secondly be wise in our generation that they goe not beyond vs. It is most true that he which maketh himselfe a body of Christal that all men may looke through him and discerne all the parts of his disposition doeth withall make himselfe a tame asse and thereby teacheth others either how to ride him or how to driue him But wise men though they haue single hearts in all that which is iust and honest yet they are like coffers with double bottomes which when others looke into beeing opened they see not all that they hold on the sodaine and at once For we haue enemies though they often make faire weather toward vs yet are full of subtilty and pollicy they are we see in their generation wiser then the children of light Luk. 16 8 They are euer watchfull dealing by meanes whether iust or vniust lawfull or vnlawfull and malice against Gods seruants carrieth them so farre that they make conscience of nothing so they may betray theÌ„ We may say of such as Paul doeth of Elimas the sorcerer Acts 13 10. O full of all subtilty all mischiefe thou childe of the diuell thou enemy of all righteousnesse wilt thou not ceasse to peruert the right waies of the Lord Especially let vs labour in things of the best nature to prouide things needfull to saluation The vniust steward is commended by his Lord for proceeding preparing wisely for himselfe If then there be any true wisedome in vs let vs prouide things honest heauenly in the sight of God for in vaine is he wise that is not wise toward God and for himselfe Lastly seeke to feare God for that is the Vse 3 beginning of wisedome Psal 111 10. Prou 1 7 and 9 10. and let vs haue his word dwelling in vs plentifully powerfully The word is the wisedome of God and it should be our wisedome because it is able to teach vs wisedome Psal 119 98 99. It is able to make vs wiser then our teachers then our enemies theÌ„ the ancient If this be not in vs to guide vs we shall vse vngodly and vnlawfull shifts wicked deuises and leud inuentions These cannot prosper long with vs for God will catch the crafty in their owne craft 1 Cor. 3 18 19 20. 26. And they went and came to Moses and to Aaron and to all the Congregation of the children of Israel vnto the wildernesse of Paran to Kadesh and brought backe word vnto them vnto all the Congregation and shewed them the fruite of the Land 27. And they told him and said We came vnto the Land whither thou sentest vs and surely it floweth with milke and hony and this is the fruite of it 28. Neuerthelesse the people bee strong that dwell in the Land and the Cities are walled and very great and moreouer wee saw the children of Anak there c. The second part of the chapter is the returne and report of the spies Albeit they went to search out the weaknesse of the land yet hauing warrant from Moses nay from God they prosper and his hand was with them in their going and in their returning Touching the report they make and the account they giue of their trauaile and perambulation it is double first to Moses and then to the people To Moses they dare not plainely deliuer the poison of their hearts For howsoeuer this report may seeme at the first The rep◠〈…〉 the 〈…〉 to be the generall speech of all the twelue yet by the words following both in this and the next chapt it will plainely appeare to be the report only of ten of them Caleb and Ioshua being excepted who spake better things and conuinced them For the other ten they vnder glorious and goodly words coloured and couered the wicked purpose and pretence of their prophane hearts thinking to corrupt the people with the leauen of their owne rebellion to turne them away from attempting to conquer the Land and to bring them to despaire of possessing the same Wherefore though they do not openly professedly disswade them yet they speake lies through hypocrisie they doe not deale faithfully and sincerely but hauing two tongues in their heads intended to stirre vp the people to mutiny and murmuring against Moses by laying before them the difficulty nay the impossibility of the enterprise Thus then we see they performe their Embassage subtilly not sincerely fraudulently not faithfully for they praise the Land with a loud voice but their hearts are hollow and they speake the truth to deceiue Their praise is short but the doubts that they cast into the mindes of the people are many The doctrine Wicked men do oftentimes then speak fairest Doctriâ—â— Wicked 〈◊〉 speake f◠〈…〉 when thâ— meane 〈…〉 2 Sam 2â— when they intend the greatest mischiefe and cloke their euill hearts with soft words Ezr. 4 2. Ps 12 2 they speake with a double hart So did Cain Gen. 4 8 so did Ioab 2 Sam. 3 17. For first they haue beene brought vp in the schoole of a very cunning master Satan Reason can transforme himselfe into an Angel of light as when he came to our first parents he wholly pretended their good and made himselfe carefull to aduance them to a better estate Gen. 3 4. 2 Cor 11 3. Secondly thereby they know they shall insinuate themselues more closely and deceiue more easily Open enemies are better preuented Ps 55 12. false brethren hardly discerned this is the way to catch the simple and vnwary in their snares Math. 22 16. Vse 1 Learne from hence a property of mans hart that it is very deceitfull Ier. 17 9 10. It is the nature of wicked men to suppresse the euill which they purpose vntill they can see their fit times according to the saying of the Prophet They will deceiue euery one his neighbour and will not speake the truth they haue taught their tongue to speake lies and weary themselues to commit iniquity Ier. 9 5. Herod pretended loue outwardly to the new borne King of the Iewes that he also would come worship him Mat. 2 8. but indeed he purposed in his heart to kill him albeit the wise men perceiued it not Thus do men dig deepe to hide their counsels and weaue the spiders
web so fine that it cannot be espied they speake peaceably to their neighbour with their mouthes but in heart they lie in waite Secondly beware of such enemies and beleeue Vse 2 them not take heed of them and flye from them Mar. 13 ver 21 22 23. They haue smoothe words but malice lodgeth and lurketh in their hearts Where the water runneth stillest there it is most deepe and dangerous Prou. 26 24 25. The examples are infinite of such as haue beene ouertaken by them They that haue good hearts are not easily brought to suspect another to be euill and while they iudge others to be like to themselues they are often taken in their nets Thirdly we must not be simple and sottish Vse 3 which haue to do with such deceitfull workmen that watch and ward for aduantage It is our duty to entreate God to preserue vs from them that we may not be drawn away by theÌ„ to do as they do Psal 28 3. Abel was too simple for so cunning an enemy as Caine so was Abner and Amasa for Ioab they paid deerely for it Lastly woe vnto all such they shall in the Vse 4 end be ouertaken in their owne waies shall fall into the pit which they haue digged for others They may hide their counsels from men but cannot from the all-seeing eyes of God We see this in Caine Ioab Absolon Iudas and others The Lord shall cut off all flattering lippes and the tongue that speaketh proud things Psalm 12 â— and 7 15 16. Prou. 26 2â— Let such therefore consider betimes the fruite of their leasing and know that it will be bitternesse in the latter ende They flatter others and themselues but the Lord will not flatter them but shall finde them out in their sinnes They told them and saide Wee came vnto the Land c. Wee saw before that there were twelue chosen that went to search the Land yet among them all onely two deale faithfully and truely the rest were treacherous hollow-hearâ—ed hypocrites Doctrine The greatest paâ—t are often times the worst The doctrine arising from this comparison of them is this that the greatest part are for the most part the worst the fewest the best Luke 17 11. Gen. â— 5 6 8. God looked vpon the earth and behold it was corrupt for all flesh had corrupted his way vpon the earth verse 12. Caines stocke multiplied whiles Adam remained childlesse Gen. 4 25. Many enter into the broad way few into the streight gate Mat. 7 1â— 14. WheÌ„ the sinne of the Sodomites cryed to heauen for vengeance and all the people both young and old from euery quarter wrought villany onely Lot and his daughters were found in the City that ioyned not with them Gen. 19 4 16. In the daies of Michaiah Ieremy Eliah Elisha were hundreds of false Prophets though the children of Israel were as the sand of the sea Esay 1 9. yet but a remnant should be saued though many be called yet few are chosen Math. 20 16. The seed of the word falleth into sundry sorts of ground yet one onely is the good ground Ten leapers were clensed as they were going to shew themselues to the Priest but one only returned backe to giue God thanks Luke 17 17 18 and 13 23 â—4 For first God will haue his seruants prooued Reason 1 and tried in the falling away of multitudes on the right hand on the left whether they will cleaue vnto him and his truth or not It is small commendation to continue in the faith when others stand for so do many hypocrites but to hold out when others giue ouer their hold is the tryâ—ll of a true Disciple Ioh. 6 66 67 1 Cor. 11 19. Secondly men are for the most part addicted to follow the multitude to run in great heapes one after another one giueth euill example vnto another Gen. 6. as we see in the men of the old world Thirdly sinne is very pleasant and delightfull to the flesh it is most consonant and agreeable to our corrupt nature but grace and piety are repugnant to the flesh and we striue against it what we can Gal. 5 17. Lastly we heard before the ordinance and decree of God which must in time take place that hee which calleth many hath elected out of that number but a few Mat. 19 Mark 10 31. 30. The net of the Gospel being cast into the sea gathereth together good and bad but the bad are afterward cast away as vnprofitable as reffuse and reprobate stuffe This serueth to conuince the Church of Vse 1 Rome and the defenders of the Romish religion that make vniuersality the multitude a marke and note of Gods church wheras the lesser number is rather the truer note For otherwise we might iustifie the old world against Noah his family the Sodomites against Lot and his house Paul complained that at his first answering no man assisted him but left him alone yet he had the truth on his side 2 Tim. 4 16. and the Apostle Iohn saith Wee know that we are of God and the whole world lyeth in wickednesse 1 Iohn 5 19. And if this were a sure note we might iustifie the religion of the Turkes Sarazens which spreadeth the wings of their superstition much farther theÌ„ all popery doth and occupieth a greater part of the world But such as professe the truth of God truely are the true Church whether they bee many or few whether they be in one part of the world or in many and such as do not professe the true faith are no true Church whether they bee neere or farther off whether in one place or dispersed farther abroad A multitude cannot make any religion to be true nor fewnesse to be false The reasons which they bring to make the multitude to be a marke of the Church Popish reasons to make the multitude a marke of the Church make nothing to the purpose but to mark out their owne weaknesse seruing rather for pomp and shew then for any weight and substance as Psal 2 8. I will giue thee the heathen for thine inheritance and the vtmost parts of the earth for thy possession and Psal 72 8. He shall haue dominion from sea to sea and from the Riuer vnto the ends of the earth so Luke 24 47 Christ foretelleth that the Gospel should be preached among all Nations beginning at Ierusalem I answer it were no hard matter to produce an hundred such testimonies and all nothing to the purpose or point in hand For the drift and scope of them is no other then to make a difference of the Church vnder the law and in the time of the Gospel at the first it was shut vp within a narrow compasse corner of the earth but afterward it was enlarged For whereas before the coming of the Messiah the bankes of the Church were the bounds of Iudea vnder the Gospel they should be no longer pent vp in so
Pet 3.1 2. Ezek. 12.27 28. Againe it meeteth with such as abuse Gods patience to harden their hearts in sinne The more God spareth vs and the longer he waiteth the more insolent and vntoward the greatest sort doe grow abusing the lenity and long suffering of God presuming and waxing bold to offend because he doth not speedily punish Eccle. 8.11 Nehe. 9.17 sinne is increased by this meanes for the more he suffereth the greater is our sinne Thirdly this serueth for comfort and consolation Vse 3 It lifteth vp perplexed and disquieted consciences for their sinnes trembling vnder Gods hand as the child vnder the rod and fearing to be consumed in his wrath Let no man despaire or be out of hope for this is his nature he is long suffering Exod. 34. This is vttered to Moses to comfort him who feared the vtter subuersion and destruction of Israel for their idolatry in worshipping the golden calfe Exod. 32.2 Psal 103.8 9. Againe it serueth to worke confidence and assurance of faith and mercy in the hearts of the godly that if they pray vnto him and desire to haue his anger remoued he will be appeased toward them and spare them as we see in this place how Moses vseth these words to the same purpose Lastly it comforteth the Church against the wickednesse and cruelty of her persecuters they sticke not oftentimes to shed innocent blood and God seemeth for a time to hold his peace and nothing at all to regard either what the enemies doe or what his children suffer for he sendeth downe no punishment vpon them Notwithstanding we must not imagine that God hath forgotten vs in our miseries as if he had shut vp his kindnesse in displeasure but he is patient euen toward them he best knoweth his times and seasons for iustice and iudgement as he doth for mercy and compassion When the time of his patience is runne out then will his time of iustice clearely appeare Thus doth Dauid comfort himselfe a man that had experience of many sorrowes Ps 86.14 15. O God the proud are risen against me and the assemblies of violent men haue sought after my soule and haue not set thee before them but thou O God art a God full of compassion and gracious long suffering and plenteous in mercy and truth Lastly sundry exhortations arise from Vse 4 hence to sundry good duties which I will only point out first it serueth to mooue vs to breake out into the praise of God Our sinnes deserue suddenly to be swept away the measure of them is exceeding great It is his great mercy that we are not vtterly confounded consumed Psal 130.3 4. Secondly we must be patient toward our brethren Col. 3.12 13. Ephe 4.32 Let vs deaâ—e with our brethren as we see God hath dealt with vs. If we be hasty to reuenge let vs take heed lest we kindle the wrath of God against our selues Matthew 6. verse 15. Lastly it is our dutie to repent of our sinnes while we haue time and to seeke the Lord while he is neere Rom. 2.4 Ioel 2.3 Verse 19. Pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy and as thou hast forgiuen this people from Egypt euen vntill now Heere we haue the third and last argument of the prayer to mooue the Lord to pardon them wherein he putteth the Lord in mind of his workes of mercy and thereupon is bold to pray for the continuall course of more mercy Pardon this people as thou hast forgiuen them from Egypt vntill now Doctrine The doctrine All the benefites and blessings that we receiue in this life All the blessings present giue assurance of more blessings to come are such as giue vs hope and assurance that we shall receiue more blessings and mercies from God So then the point to be considered is this that mercies present assure more mercies to come vpon the faithfull as Psal 77.5 Iosh 10.25 1 Sam. 17.34 35 36 37. Reason 1. The reasons A promise in part performed is a good assurance that the rest also shall be performed So then if God haue giuen to a man any blessing in part it shall be an assurance vnto him that he shall also receiue more from God Euery gift of God is as a pawne or gage laid vp and left with vs for when hee bestoweth any blessing he giueth vs earnest to assure vs of moe that shall follow and of a greater measure of the same gift 2 Cor. 1.22 and 5.5 Ephes 1.14 Secondly deedes are much more effectuall and powerfull then words Albeit the word of God be sure whatsoeuer he hath spoken yet we lay better hold vpon his workes Men are not so much afraid of Gods threatnings to come as when they see and feele his iudgements present vpon themselues and others so is it in this case for though the promises of God bee good payment because he hath promised that cannot lie Tit. 1.2 yet we are not so easily drawne to beleeue them made by wordes onely as when we find them in part performed vnto vs then we conceiue vndoubted and assured hope to receiue the rest also because he doth thereby as it were enter paiment of a debt I meane a debt by promise on his part not by any desert on our part Vse 1 The vses follow First this teacheth euery man that be ought to obserue and keepe in mind the benefits and mercies of God both vpon himselfe and other how God from time to time hath blessed him that so he may haue comfort in time of need For this is the cause why so many despaire and haue no comfort at all when the iudgements of God are vpon them they forget Gods goodnesse and neuer cast their eyes backe to the times past nor remember the former benefits and comforts which they haue receiued from God and so are wholly destitute of comfort and remaine without hope to receiue any moe mercies froÌ„ him When Moses prayed vnto God to shew him this mercy that he might enter into the land of promise he beseecheth the Lord after this manner O Lord God thou hast begun to shew vnto thy seruant thy greatnes and thy mighty hand I pray thee therefore let mee goe ouer and see the good land that is beyond Iordan Deuter. 3.24 Whereby wee see he considereth how God had dealt with him in former times and maketh that a motiue to stirre vp his faith for the time to come to hope for and to desire the continuance thereof Secondly this teacheth all of vs whereupon Vse 2 we ought in our wants and necessities to stay our selues and looke for comfort surely in the remembrance of Gods former promises There we shall be sure to finde comfort if we thinke vpon them For they are as sure pledges to vs that we shall afterward receiue moe also And let vs labour to rest vpon God because he hath giuen vs many blessings and mercies in former times so that we
some penall statute to say Alasse I knew not the law I was vtterly ignorant of it I neuer heard in all my life of any such matter For the law is passed printed and published and thou must take knowledge of it Euery man at his owne perill must looke to it and if he runne in danger of it it is his owne fault so we may say of the law of God He hath set it foorth to the view of all and all must make enquiry after it at their vttermost perill If then the Turkes and Sarazens if the Infidels and Barbarians that want the meanes shall not be excused at the day of iudgement by their ignorance how shall we thinke to escape that haue had the meanes And so doth the Lord tell them of Corazin and Bethsaida and denounceth a fearefull woe against Capernaum because they had much mercy shewed vnto them yet neuer regarded the same and therefore telleth them that it should be easier for Tyre and Sidon yea for Sodome and Gomorrah in the day of iudgement Math. 11 21 23 24. Secondly woe to our times woe to the age Vse 2 wherein we liue for little knowledge resteth in the hearts of the greatest part They know nothing of God of his nature of his essential properties of the Trinity of the Law of the Gospel what faith is what iustification or repentance They are ignorant how to worship God though they be often taught they remaine euer the same men euer ignorant euer learning but neuer coming to the knowledge of the truth Two chiefe causes there are of this the one in the mind the other in the will In the minde impotency of vnderstanding they are dul to conceiue the things of the Spirit The wisedome of God is foolishnesse to them as mans wisedome is foolishnesse to God 1 Cor. 2. The other is in the will they sauour the things of the flesh wholly they finde no sweetnesse in the word their hearts are put out of taste by worldly things These as they that are euill and blinde by nature so are they become worse by nurture and education they are nuzled in ignorance all their youth for the most part a l their life parents be generally ignorant themselues and no care is in them to haue them instructed Salomon saith Teach a childe or traine vp a childe in the way that hee should go and when he is old he will not depart from it Prou. 22 6. He will both sooner apprehend it and better keepe that which is taught him If this time be passed ouer it is harder to learn afterward the eies being blinded and filled with the dust of earthly things can discerne nothing and when such come to age they vtterly despise the things that belong to a better life It is with vs as it was with the Land of Egypt it was ouerspread with darknesse onely a small part where the children of Israel were being excepted so hath ignorance ouerspread the greatest part of our land For look vpon very many places they lie waste as a wildernesse for want of builders the haruest is great but there is great want of Labourers to gather together the corne Mat. 9 37. They haue blinde guides set ouer them that can do nothing to the sheepe but fleece them they can say nothing to them but Bring ye or pay ye If we cast our eies vpon such places as haue able Teachers ouer them hauing gifts sufficient to instruct them yet many of them are idle without care and conscience of their duties is it then to be wondered at that the land is full of ignorance and empty of knowledge Againe in such places where are able Ministers and willing to take any paines amongst the people according to the measure of grace affoorded vnto them yet euen there you shall finde little or no knowledge at all and where they haue bread enough they starue themselues and perish for hunger and where they may haue plenty they liue in penury and misery and want of all things They haue meate and drinke offered vnto them but they will not reach out their hand to take the same like to the sluggard that hideth his hand in his bosome and will not so much as bring it to his mouth againe Prou. 19 24. Many there are that doe manifestly and openly oppose themselues against knowledge and set themselues against seeking after it so farre as they can or dare This plainly sheweth that indeed they neuer had any true knowledge at all and others albeit they doe not directly oppose themselues against knowledge yet in the meane season which is all one they haue no loue of it neither any holy desire to come to knowledge If we consider farther how empty our churches and seats are it will appeare that our ignoraÌ„ce must needs bee very great For how should such carelesse rechlesse persons haue knowledge I am perswaded if these were well and throughly examined they would be found beyond all measure blinde and sottish olde and ignorant worse then infants and little children Knowledge of God is not naturall it is not borne and bred in vs and with vs neither is it to be gotten in our daies by extraordinary meanes seeing therefore they vse not the ordinary it followeth that they are destitute of knowledge causes of â—ance Another reason why men are so drowned in the sea of ignorance is because though they heare much yet they digest little or nothing at all like to him that seeth meate before him but tasteth none of it In the body he that eateth much and digesteth nothing cannot haue his health nor prosper so is it in the soule it may be these will heare two or three times in a quarter but they neuer make conscience to meditate on that which they haue heard but let that slippe which they haue learned and so indeede are neuer bettered by that which they heare Another reason why so much ignorance is among men is because they want exercising of themselues in the Scriptures they apply themselues to no constant reading of them or reasoning and conferring about them and therefore it is not possible for them to haue any sound and well-grounded knowledge in them at all The Ministers may wast theÌ„selues like lights in the Tabernacle yet these people will neuer attaine to any knowledge Vaine allegations of ignorant people Some alledge that their callings are such as they giue them no leisure to attend the Scriptures or to spend any time in reading But it seemeth strange to mee that men should finde a time for all other businesse vnder the Sun and yet not finde any time to further their own saluation How monstrous a thing is it that they haue time enough and enough for the bodie but can finde none at all for their soules They can finde time and leisure to prouide wealth for themselues and their children and yet carry poore starueling soules to the graue suffering them from
abuses that publikely reigned The Psalmist exhorting Iudges to their dutie and reproouing euill in them saith How long will ye iudge vniustly and accept the persons of the wicked Psal 82.2 The Apostle saith of himselfe Woe vnto me if I preach not the Gospel 1 Cor. 9.16 he doth not say if I liue prophanely as also hee might haue done but he mentioneth the sinne of his proper calling as the greater euill The reasons follow First because God hath set men in seuerall places and callings and giuen them their limits and bounds that they should not passe If then they breake these bounds as the waters doe their bankes it must of necessity follow that they commit a farre greater sinne against God because they cast his cords from them and will not suffer themselues to be tyed with them as we might easily shew in the examples of Vzzah the Leuite 2 Sam. 6.7 and Vzziah the king 2 Chron. 26.19 Secondly from the proper workes of our callings we haue our name and denomination For as our calling is so we are esteemed as this man is said to bee a Minister that man a Magistrate another a master another a seruant and therefore those offences are the greatest which rush against our proper functions It is noted that when Ahab beganne to reigne he did euill in the sight of the Lord aboue all that were before him 1 King 19.30 and wherein did he euill or what is hee charged withall the holy Ghost might haue said because he shed much innocent blood but the euil wherewith he is charged is that he reared vp an altar for Baal in the house of Baal which he had built verse 32. and made a groue to prouoke the Lord God of Israel to anger The vses This teacheth that all sinnes are not equal Vse 1 and that the same sinnes in seuerall persons are not equall The persons make a great difference concerning the sinne forasmuch as the person is so the sinne is Ignorance is one and the same sinne in whomsoeuer it be whether in the Minister or in a priuate man but in respect of his office in the Minister more then in another If a theefe shall robbe a man by the high way side it is an offence but it is not accounted so great an offence because it is his practise But if a Iudge which should minister iustice indifferently to all and doth sit in iudgement vpon the common theefe if hee shal rob or spoile a man it is much the greater in regard of his place and office wherein God hath set him For he sinneth against his owne calling which he professeth wheras the theefe hath through custome made that his calling albeit a foule and faulty calling Secondly as we must auoide all sinne so especially Vse 2 those sinnes that are committed against our calling against the maine scope of our profession forasmuch as they are most hainous aboue all others and doe most dishonour God and deserue the greatest punishment Some men would account it a small offence for the Prophet that was sent out of Bethel to cry aloude against the altar to returne backe and to eate bread and drinke water in the house of the old Prophet but because hee sinned against his speciall calling 1 King 13.9.16 therefore he was deuoured of a Lyon If the Minister of the word shall be ignorant in the Scriptures and not able to instruct the people he shall be more punished then a priuate man because he ought especially both to haue and to teach knowledge It is more shame for a Lawyer that professeth the law to be ignorant in the Law then for another that is no way toward it It is a sinne in fathers that teach not their children and masters their seruants but more for the Ministers not to teach their people This made Christ our Sauiour pronounce an heauy sentence against the expounders of the Law Lu. 11.52 Woe vnto you ye Lawyers for ye haue taken away the key of knowledge ye enter not in your selues and them that were entring in ye hindred The woman was created and appointed of God to be an helper and comforter vnto her husband if then she shall greeue and vexe him Gen. 2.18 her sin is far the greater then if another do it because she sinneth against her calling and creation and is thereby made the lesse excusable as appeareth in Iobs wife whom hee doth more sharpely reprooue then he doth others chap. 2.10 and 19.17 The like we might say of all other callings of the Minister toward the people and the people toward their Minister Vse 3 Thirdly it teacheth vs the cause why many of Gods owne people are more sharpely punished in this life for the most part thē others and why they suffer more for lesse sinnes then the vngodly doe heere for farre greater because they sinne against their vocation and profession because they are partakers of the heauenly calling Heb. 3.1 Which words the Apostle vseth as a reason to perswade to be obedient vnto Christ and therefore their sinnes are greater then of others that neuer had that calling which know not what this heauenly calling meaneth Moses and Aaron for a little want of Sanctifying the Name of God and that but once at Meribah were notwithstanding punished with this that they should neuer enter into the land of Canaan whereas many a prophane and wretched man that sinned a thousand times more entred into it the reason is because they sinned against their calling vnto which God had called them So likewise for the children of God to prophane the Sabbath is a greater sinne and they may looke for a more fearefull punishment for the same in this life then the wicked shall haue because they sinne against their heauenly vocation And if they be not carefull to order their families aright to looke to their children and seruants that they serue the Lord they may expect greater iudgements from God then others that peraduenture are a thousand times worse and haue their houses more a thousand times vnreformed as we see in the example of Eli otherwise a good man for he his whole house were ouerturned and destroyed 1 Sam. 4.17 18 20. because God hath a purpose to condemne prophane persons vtterly in the life to come The like wee might say of Dauid hee committed adultery but once with Bathsheba the wife of Vriah yet did GOD threaten to raise vp euill out of his owne house so that he would take his wiues and giue them to his neighbour that should lie with them in the sight of the Sunne and not long after did his son commit incest with his daughter Thus did God seuerely punish his owne seruant whiles many vncleane persons liue in filthy adultery and daily embrace the bosome of a stranger who notwithstanding taste no such punishment their houses are safe from feare neither is the rod of God vpon them Iob 21.9 Seeing this is so we should not iudge hardly and vncharitably
or greeke sentences which a slender scholler in the Grammar schoole may quickly do whereas they ought to labour and striue to profite the meanest of their hearers in which number the greatest part are I haue heard many iudicious hearers many times complaine that the producing of forreigne testimonies and the speaking of strange tongues much hindereth attention and disturbeth the memory they haue so much variety of sauce set before them that they forget to taste and eate of the meate But our doctrine must put vs in minde that the Minister must haue a care of euery part of his flocke The heathen Oratour pronounceth that they are worthily laughed to scorne that vse such words Cicer. offic li. 1. as that they are not vnderstood Curandum est vt sermone eo vtamur qui notus est nobis ne vt quidam Graeca verba incultantes iure optimo irrideamur Hee wrote this to him that vnderstood the Greeke but because hee wrote it for the vse of others also he abstaineth from intermingling of vnknowne words And in another place hee saith Cicer. Tuscul quaest lib. 1. he disliked as much the speaking of greeke among latine as the speaking of latine among greeke So should we account it as vnfit and vnseemely to speake latine in an english Sermon as to speake english in a latine Sermon Thus the Gentiles that knew not the true God yet by the light or naturall reason amended by the helpe of art and learning knew the inconuenience and incongruity of this medly and therefore we should take notice of it Againe it reprooueth such Ministers as are ignorant that cannot are idle that will not teach the people as also Non residents that neuer come among theÌ„ for their good but for their goods not to teach the truth but to receiue their tithes these doe indeed take care of none whereas they should take care of euery one Secondly let the Ministers labour to practise Vse 2 this duty to shew their care as of the whole so also of euery part Doubtlesse they haue not performed loue to Christ that haue not care of his lambes as well as of his sheepe of the feeble as well as of the strong of the small as well as of the great and do not seek to be profitable euen to the meanest and the simplest Little children must haue the bread broken vnto them and cut into little peeces for them that they may eate it if an whole or hard loafe should be set before them they might rise vp an hungred as they sate downe and we might iustly bee thought to desire to starue them rather then to feed them So ought the Minister to studie to shew himselfe approoued vnto God a workeman that needeth not to be ashamed rightly diuiding the word of truth 2 Tim. 2 verse 15. A Physition that dealeth with his patient hath not onely a care of the whole body in generall but he applyeth his physicke to euery particular as he seeth it in his discretion to haue need so he that is a spirituall Physition must deale after the same manner he must not only haue a generall care of all in grosse but a speciall care of euery one to apply vnto them either doctrine or reproofe or instruction or consolation as hee shall see them to stand in need He must labour to strengthen the weake to beate downe the proud to instruct the ignorant to comfort the broken-hearted to raise vp them that are fallen and to deale toward euery one as his condition requireth Lastly seeing this duty is required of the Vse 3 Ministers it admonisheth the hearers that they suffer them to deale thus in particular with them They are wolues and not sheepe that cannot abide that the shepheard should touch them and handle them whose desire is to tarre them not to teare them because hee hath a care of their good in particular It is the common corruptioÌ„ of the multitude they cannot abide that the Minister should strike them home or apply his doctrine to theÌ„selues Some speake against the Minister because he is too sharpe he points at them he aimeth at them like those that would bee angry with the Surgeon because he toucheth the sore laieth the plaister vpon it Others reprooue the Minister because he bringeth common knowne things ordinary points such men haue itching eares and hunt after new things and so turne away their eares from the truth 2. Tim. 4 3 4. These doe not consider that the Minister hath charge of euery soule and must haue a care of the whole and of euery particular and in the Congregation though some be strong yet others are weake though some be learned yet the greatest part are vnlearned whereas their care must bee to strengthen the weake as well as to establish the strong And as for them that are strongest their memory is weake their affections oftentimes cold that they haue need to be put in minde often of the same things indeed it is profitable to theÌ„ Phil. 3 1. 20 And the Lord spake vnto Aaron Thou shalt haue none inheritance in their Land neither shalt thou haue any part among them I am thy part â— 10 9. Iosh 13. â—e 44.28 and thine inheritance among the children of Israel 21 And behold I haue giuen the children of Leui all the tenth in Israel for an inheritance for their seruice which they serue euen the seruice of the Tabernacle of the Congregation 22 Neither must the children of Israel henceforth come nigh the Tabernacle of the Congregation lest they beare their sinne and die The Lord declareth in these words how the Leuites shall be maintained They had no inheritance in the Land as the rest of the Tribes neither might they take vpon them any trade but must wholly attend the duties of their calling and therefore they haue the tenth in Israel assigned vnto them for the seruice of the Tabernacle of the Congregation The doctrine arising from hence is this The Ministers of the word of God must be liberally maintained of the people â—trine Ministers â—e word of must be â—ally mained Mat. 10 10. 1 Cor. 9 14. Gal. 6 6. 1 Tim. 5 17 18 God claimeth and chalengeth all tithes due to himselfe Leuit. 27 30. Heere he maketh an assignation or resignation of theÌ„ to the Leuites whom he maketh as his Bayliffes or Deputies to receiue them as his rent and reuenue and the Priests are appointed to receiue the tenths of their tenths Here two causes are rendred wherefore God made ouer these tithes to these persons First because they had no part of the diuision of the Land the rest of the Tribes had the Land diuided to them by lot therefore they must be prouided for another way Secondly because their labour was incessant and continuall and they were worthy to be rewarded for it accordingly They were deputed to teach the people bestowed much paines and attendance in the
might gaine their soules to God not their goods to himselfe 2 Cor. 12 14 19. Phil 4 17. Lastly that he might not be any way inferiour to the false Apostles 2 Cor. 11 12. But let vs come to the vses Vse 1 First this serueth to reproue sundry persons First him that is the grand theefe that first robbed the Church by his dispensations alienations of the rights and reuenues thereof I meane the Bishop of Rome who hath robbed the Church in soule and body and is growne far with the spoiles thereof This he hath done by degrees he would not let out all the blood at once but opened the veines by little little that had he continued longer to beare sway he would haue left no blood nor liuely-hood in the body The first wrong was offered to the Churches by depriuing them of their tithes in fauour of his goodly creatures the cursed generation of his Monkes D. Field of Church lib cap. ult who obtained of the Pope and other Bishops that the lands which they held in their owne hands vsed for their owne benefit might bee freed from any payment of tithes So the councel of Lateran vnder Alexander the third ordained that religious men shall pay no tithes out of such their lands as they till themselues but if they put any out and take rent as other men they shall pay tithe as other men do Here was the flood-gates pulled vp and a way and passage made for al the mischiefe and misery that fell vpon the Church in succeeding times for heere is the seede sowne that beeing watered from the Vatican grew vp apace to the robbing of many flourishing Churches to the destruction of many christian soules and to the discouragement of many godly Pastours For this exemption of religious men I might say irreligious was indeed the cut-throat of all religion and the bringing in of the streames floods of irreligion which staied not here but preuailed greatly and gate farther footing to the great preiudice of the Church therefore this rabble of Church-robbers sought in the next place to exempt all their farmers and tenants that belonged vnto them from payment of tithes the which albeit it were disliked and resisted at the first in the Councell of Cabilon Cabienes â— caâ— 19. yet at the length it passed and preuailed Nay after that they had swallowed vp the inheritance of the Church like wolues that tasted the sweetnesse of the blood of the lambes which they had hurried wearied they went forward to steale to kill and to destroy as the theefe doth Iohn 10 v. 10. till they had subiected those Ministers Churches vnto themselues to whom themselues at the first paied tithes as belonging to their iurisdiction Thus these idle drones and euill beasts were not coÌ„tent to slippe their neckes out of the yoke and make themselues free from others vntill they had brought others to be in bondage and subiection vnto themselues Thus did one theefe make another and one Church-robber gaue free licence vnto another to rob spoile saying one to another Come with vs let vs lay wait for blood let vs lurke priuily for the innocent without cause let vs swallow theÌ„ vp aliue as the graue and whole as those that goe downe into the pit we shall finde all precious substance we shall fill our houses with spoile cast in thy lot among vs let vs all haue one purse Prou. 1 11 12 13 14. Thus did one theft and robbery make cleere way for another in all this time while the church was pilled and polled and as it were left naked of her garments the Pope that would bee called the Protectour of the Church was so farre from sitting still and looking on that hee was the ringleader in this sinne that vpon his head may iustly come all the blood of so many thousand soules as haue by this meanes bin lost vtterly Thus hath the wilde boare rooted vp the vineyard of the Lord and made it a prey to wolues and foxes that entred into the same and the rauenous cloisters of the insatiable Monkes are guilty of that horrible sacriledge which hath laid waste and desolate so many goodly Churches brought the Cleargy to that poore estate wherein to this day it remaineth and continueth in many places For it is not to be imagined that any of the people who gaue liberally to the Churches and richly endowed them with lands and liuings of their owne would euer haue entertained any thought much lesse entred into any practise of alienating tithes from the lawfull owners and appropriating them to themselues had they not seene the way laid plaine and open before them and that by those who by the originall institution of their order were to pay tithes yea and those same tithes consumed in most vile and shamefull manner Neither shall we finde that euer any inherited possessed this portion by an absolute title of inheritance as their feesimple and freehold til the suppression of the houses of these vermine which were become cages of vncleane birds and dens of theeues and robbers I cannot see therefore how at the first laymen could haue any better title to these tithes then their predecessours the Monkes had and therfore they yet beare the names of impropriations â—ropriati why so â—d as things that are so holden and possessed by an vnproper title In other purchases the Lawyers are wont to say if the case in this be not altered caueat emptor that is let the buyer take heed and looke to his right and title To conclude therefore I would gladly be resolued whether our Improprietaâ—ies hold the Church tithes by any better title then the Monkes did at the first by the Popes pillage and whether they were not giuen to the Church by a good law and taken from it by a bad Vse 2 Secondly seeing it is Gods pleasure that such as preach the Gospel should be maintained by the Gospel they are reproued that account it an idle and needlesse function care not if wee were chased out of house home when we haue spent our time our labour our strength and our substance for the fitting of our selues to this calling Such men are wholly carnall and sauour nothing of the Spirit The Apostle saith They that labour in the word and doctrine are worthy of double honour 1 Tim. 5 17. Meaning by honour the care and prouision that is to be taken for them And in the Epistle to the Hebrewes they are willed to be mindfull of them that haue the ouersight of them who haue deliuered to them the word of God Heb. 13 8. 1 Thess 5 12 13. To these mis-prizers and false iudges of good things I will adde another sort that hold tithes to be a kinde of almes and so would not haue the Ministers chalenge any thing as due for their Ministery and maintenance but to stand wholly to the peoples deuotion good will and thus they
day And if the voice of Christ in the daies of his humility were so fearefull and auailable in the hearts of his persecuters what a dreadfull thunderbolt will hee cast downe against all his enemies and vpon all the reprobate being in glory and sitting at the right hand of his Father when he shall vtter this finall and fearefull sentence Goe ye cursed into euerlasting fire prepared for the diuell and his angels Math. chapter 25 verse 41. Againe wee are all put in minde that his death is meritorious and the full price of our redemption Thirdly we see that he is Lord of life and death for he raised himselfe by his eternall Spirit and as he had power to lay it downe so he had power to take it vp as appeared euidently at his resurrection Let vs serue him that is able to redeeme from death such as beleeue in him and rest vpon him for their saluation He that restored himselfe to life is able to giue vs life and he that brake the sorrowes of death is able to destroy him that hath the power of death Lastly let vs also endure the crosse willingly following his steps and shewing our selues to be like vnto him remembring that the losse of life for his sake is indeed not a losse of life but a finding of it or a changing of it a temporall life with an eternall Fourthly the heiffer heere mentioned was brought out of the hoast as also other sacrifices were Leuit 4 12 21. this signified Christs suffering out of the gates of the City as Heb. 13 11 12. Iohn 19 16 17 20. This circumstance is not without profite for first it sheweth and signifieth the abolishing of the types and figures of the Law the truth standing in place of the ceremonies and the body instead of the shadowes and therefore such as still serue at the Altar cannot bee partakers of our Altar that is of Christ Hebr. 13 10. Wee haue an Altar whereof they haue no right to eate which serue the Tabernacle The false Apostles taught that the ceremonies were to be mingled with the Gospel but these two cannot stand togegether because the seruice performed in the tabernacle was but a shadow of better things to come Col. 2 verse 17. But the body is Christ Wherefore to obserue them was to deny Iesus Christ and to keep them still in force was as much as to ouerthrow his sacrifice once offered vpon the Crosse They are therfore much deceiued that goe about to bring into vse againe Altars of wood or of stone in the churches of Christians For the Apostle speaketh not of Altars as of many but of the Altar as of one There is but one Altar in all the Church not infinite Altars and by that one Altar hee vnderstandeth the offering vpon the Altar which is no other then Christ himselfe So then wee may as well bring in the Leuiticall sacrifices as the Leuiticall Altars into the Church of Christ forasmuch as these depend one vpon another the sacrifice hauing relation to the Altar and the Altar to the sacrifice Math. 23 verses 19 20. whereas now we haue no more need either of the one or of the other For we haue an Altar and an offering which by offering of himselfe once vp a full and sufficient price for our redemption hath perfected all that are sanctified Againe as Christ was led out of the gates by the Iewes as though he were vnworthy of the society of men and afterward was crucified betweene two theeues as if he were the greatest malefactour of all hauing before preferred a wretched murtherer before him so let it not seeme strange vnto vs if the world cannot abide vs and if wee bee often made a gazing stocke to men and Angels and accounted as the off-scouring of the world and the filth of the earth 1 Corinth 4 verse 9. But howsoeuer the world do iudge of vs let vs appeale from their corrupt iudgement to the righteous iudgement of God saying with Iob Behold my Witnesse is in heauen and my Record is on high Iob 16 verse 19. Hee accepteth of vs as of his children and will admit vs as heires of his kingdome with his Sonne Lastly Christ was turned out of the City to teach vs what wee must account of our selues in this life that we haue heere no place to rest and repose our selues our hope is concerning things that are not seene Hebr. 13 verses 13 14. Let vs goe foorth vnto him without the Campe bearing his reproach for wee haue heere no continuing City but we seeke one to come As then we must bee content to beare part of the Crosse of Christ and to bee reproched as he was reproched for if we wil not beare part of his crosse wee shall not weare part of his Crowne so also wee must account our selues as Pilgrims and strangers in this world that we may enioy his kingdome in the world to come We must bee content to leaue father and mother lands and liues for his sake knowing that we shall finde all againe with a good aduantage Such as refuse to goe out of the Campe of this world to Christ and begin to nestle themselues as if they had heere a sure certaine habitation what other thing remaineth for them but vtterly to perish in the Camp of this world together with the wicked Our hope is in heaueÌ„ our ankre is fixed fast aboue not in this world but in the next wee seeke not a kingdome vpon the earth for then wee should deceiue our selues God hath not called vs heere to reigne but to suffer Thus it was with all the fathers Gen. chapter 47 ver 9. Hebrewes chapter 11 verses 13 14. The Heathen people accounted this life as it were an Inne to lodge at for a short season Cicero de sâ—â— not an house to dwell in and continue for euer yet those poore soules knew not whither they went but we know whither we goe and the way we know Iohn 14 4. We looke for a City which hath foundations whose builder maker is God Heb. 11 10. Vse 4 Lastly this purging and purifying water sprinkling the vncleane mentioned in this place is a figure of the blood of Christ fit and sufficient as a well of springing water to purge vs from all our sinnes Leuit. 1 13. Zach. 13 1. In that day there shall bee a fountaine opened vnto the house of Dauid and to the inhabitants of Ierusalem and for separation from vncleannesse so the words are in the originall in which the Prophet alludeth to these waters of separation in this place Christ is this fountaine flowing of it selfe open and ready vnto euery one that will drinke of it for the cleansing of sinnes And we heard before out of the Apostle that the blood of Christ which through the eternall Spirit offered himselfe without spot to God purgeth our consciences from dead works to serue the liuing God Now the blood of Christ purgeth our consciences two
day What shall become of swearers blasphemers prophaners of the Sabbath whoremongers drunkards oppressers vnmercifull men and other like The Lord indeed will try the righteous in his furnace but the wicked and him that loueth iniquity doth his soule hate vpon the wicked he shall raine snares fire and brimstone 〈◊〉 5 5. and stormy tempest this is the portion of their cup. Indeed he lifteth vp his haÌ„d to strike the faithfull that are his friends 〈◊〉 â— â—4 but he will crush his aduersaries with a scepter of yron and breake them in pieces like a potters vessell Indeed he will iudge the iust man for his sinnes in this life 〈◊〉 â— 23 but he will wound the head of his enemies and the hairy pate of him that walketh in his sinnes Indeed the Lord will chastice his Church with the rods of men yet his louing kindnesse will he neuer take from them but he will correct his enemies with scourges of wyre and his little finger shall bee heauier on the reprobate then his loynes on his owne people Tremble at this all ye vngodly and know that assured iudgement is reserued for you at the great day of the Lords generall Assizes when ye must plead guilty or not guilty at his barre when the register booke of all your actions shal be brought forth and when you shal wish the mountaines to fall vpon you and couer you from the presence of him that sitteth vpon the throne Turne therefore vnto him returne I say betimes lest the Lord ouerturne you If his wrath be kindled yea but a little Psal 2.12 blessed are all they that trust in him This is the difference betweene a wise man and a foole Prou. 27.12 and 17 10. A wise man seeth the plague and hideth himselfe but a foole runneth on and is punished A reproofe entreth more into him that hath vnderstanding then an hundred stripes into a foole 14 Then Moses sent messengers from Kadesh vnto the king of Edom saying Thus saith thy brother Israel Thou knowest all the trouble that hath hapned vnto vs. 15 How our fathers went downe into Egypt a long time where the Egyptians handled vs euill and our fathers 16 But when we cryed vnto the Lord he heard our voyce and sent an Angel and hath brought vs out of Egypt and behold we are in Kadesh a city in thine vtmost border 17 I pray thee let vs passe through thy countrey wee will not goe through the fields nor the vineyards neither will we drinke the water of the wels we will goe by the kings way we wil walke we wil not turne either to the right hand or to the left vntill we haue passed thy border 18 And Edom answered him Thou shalt not passe by me lest I come out with the sword against thee 19 Then the children of Israel said vnto him We will go vpon the high way and if we shall drinke thy water I and my cattell I will then pay for it I will onely without any harme goe through on my feete 20 He answered againe Thou shalt not passe through then Edom came out against him with much people and with a mighty power 21 Thus Edom refused to giue Israel passage through his border wherefore Israel turned away from him Hitherto of the murmuring of the people pretended against Moses but indeed intended and practised against God Now followeth the second part of the Chapter touching Israels purpose to passe toward the land of Canaan by the countrey of the Edomites wherein consider two things First the solemne ambassage of Moses to the king of Edom. Secondly the shamefull and inhumane denyall of the Edomites Touching the first hauing walked vp and downe thirty eight yeeres and wandred in the wildernes from place to place forward and backeward from nation to nation from one kingdome to another people being now come neere to the land they request passage and safe conduct through the countrey of Edom vnder honest and equall conditions of abstaining from all iniuries and keeping the kings high way craue their friendship and fauour in respect of their neere kindred and aliance vnto them both of them descending of Isaac whose sonnes were Iacob called also Israel and Esau called also Edom. Besides they shew what trauels and troubles they had sustained what euils they had suffered what oppression they had endured of the cruell Egyptians appealing to their owne consciences touching the truth of these things whereof they could in no sort bee ignorant saying Thou knowest all the trouble that hath happened vnto vs. But because such as are themselues in prosperity sildome respect the miseries and distresses of others and the afflicted are for the most part destitute of all helpes and forsaken of all friends they put them in mind of the mercies of God assisting them in troubles hearing their prayers 1 Cor. 10 9. and sending his Angel that is Iesus Christ as it is expounded by the Apostle for their deliuerance out of Egypt And lest they should seeme to request and require much of others but promise nothing for themselues as those that lay heauy burthens and greeuous to bee borne vpon others but wil not touch them with their litle finger they couenant and condition with them on their parts to deale vprightly and iustly being as ready to abstaine from working iniury as to craue the duties of humanity So then to effect their purpose of passing thorough Edom and to perswade them to graunt their request they alleadge foure reasons First in respect of the person of the Edomites Secondly in respect of the person of the Israelites Thirdly in respect of the person of God Fourthly in respect of the manner of their passage perambulation through them Touching the Edomites they claime the kinred of consanguinity Touching themselues they pleade their own misery Touching God they publish and proclaime his mercy Touching their iourney and the maner of it they promise equity and honest dealing Thus they omit nothing that might serue to perswade the Edomites to pitty and to procure their owne safty Reason 1 The first reason drawne from the right of brotherhood is included in these words Thus saith thy brother Israel The Israelites came of Iacob who was also called Israel because hee had power with God Gen 25.25 Gen. 32.28 The Edomites came of Esau who was also named Edom both of the rednesse wherewith hee was borne and of the red pottage which he desired and preferred before the birthright These two therefore were naturall brethren begotten of the same father borne of the same mother lying at the same time in the same womb as if the Israelites should say May it please you to consider that wee are not aliants and strangers one to another we descend of two brethren Iacob and Esau you of one we of the other as two branches displaying themselues from one stocke we had one common father and mother Isaac and Rebeccha we are of one family and
fraternity so that it is right and equall that they which are so neerely ioyned and linked by blood should performe al kindnesse each to other This reason from kindred may be thus framed If we be as brethren alied one to another comming from one root and race then deny vs not this point of courtesie to grant passage But wee are brethren alied one to another c. Therefore vouchsafe to giue vs passage The second reason is in these words Thou Reason 2 knowest all the trouble that hath hapned vnto vs c. As if they should say Wee haue had a lamentable and woefull experience of many miseries we haue been exercised with many sorrowes so as your selues cannot pretend ignorance of them you know them but wee haue felt theÌ„ you haue heard of them but we haue smarted for them In Egypt we haue had our poore infants drowned our chiefe officers chastised our selues euery way oppressed with burthens too heauy for vs to beare and nothing but slaughter and destruction breathed out against vs. Being deliuered out of Egypt when we expected an end of all miseries wee perceiued that we had changed the place but not the perill the soile but not the sorrow we haue bin pursued with enemies bitten with hunger wearied with labours and euery way inuironed with dangers By all these as by the dearest teares of our inward hearts wee craue some mercy and commiseration For it lyeth in you to make an end of al troubles and to giue vs an happy issue of them by opening vs a passage thorough your countrey that we may no longer wander in this desolate wildernesse The reason may be thus concluded If we haue bin long vexed and euilly handled now at length pity vs giue vs passage But we haue bin long vexed and euilly intreated Therfore at length pitty giue vs passage The third reason is verse 16. We cryed vnto Reason 3 the Lord he heard vs sent his Angel and hee deliuered vs. As if they should say Consider the example of God a perfect patterne of all righteousnesse he hath in mercy looked vpon our misery bee you like to him that yee may find mercy in the day of trouble It is not meet to leaue them destitute of helpe and succour whose safety God commendeth and committeth vnto you by his owne example All humane things are vnstable and vncertaine yee know not what hangs ouer your own heads The reason may be thus considered If God haue begun to be mercifull it is not meet that you should be vnmercifull But God hath begun to shew vs mercy Therefore it is not meet you should be vnmercifull The fourth reason is verse 17. and 19. Wee Reason 4 will not goe through the fields nor the vineyards c. As if they should say We desire not to helpe our selues to hurt you wee will keepe the kings high way wee will deale iustly toward all wee will offer wrong and iniury to none no not to the meanest simplest and poorest if any among vs shall take from any man by open oppression or forged cauillation wee will make satisfaction and restitution The reason is thus gathered If wee will doe no wrong or iniury to any among you then suffer vs quietly to passe But we will doe no wrong or iniury to any among you Therefore suffer vs quietly to passe This was the Ambassage of Moses this was the petition offered these were the reasons rendred thereof Now let vs see the answer of Edom denying their petition and passage thorough their countrey For fearing peraduenture the multitude of the Israelites and thinking they would make more hast to enter into their land then to depart out againe being as euill men are euer suspitious and think others as subtill and deceitfull as themselues the Edomites giue them this short but sharpe answer Thou shalt not passe So that when a man hath to deale with vniust and cruell enemies whether he vse few reasons or many all is one The Ambassadours of the Israelites whether they gaue present reply resolution of themselues or first returned to Moses is vncertain made supplication againe and renewed their request promised to abstaine from all termes of hostility offered money for water and euery commodity they should vse yet they currishly and vnkindly shut vp their compassion and issue forth with all their strength to stop their passage verifying that which Salomon saith â— 10. A righteous man regardeth the life of his beast but the mercies of the wicked are cruel wherefore Israel turneth from them another way This is the substance of this diuision and the order obserued by the Spirit of God in the same now let vs proceed to the doctrines offered herein to our considerations first the generall and after come to the particulars Ver. 14. Then Moses sent messengers from Kadesh vnto the king of Edom. Albeit Moses himselfe were shut out of the land of promise yet he beareth the iudgement of God patiently and laboureth that the people may enter And albeit the Israelites were assured to possesse the land of Canaan had the vnchangable word and oath of God to themselues and their fathers for their farther confirmation yet it doth not make them idle and secure but it stirreth them vp to vse all good and lawfull meanes to effect the same â—ine lawfull â— to â— gods â—ace From hence we learne that it is the duty of all Gods children to vse all good meanes to further his prouidence I say howsoeuer God standeth not in need of our helpe to bring his purpose to passe who is able without all meanes against all meanes and aboue all meanes to worke out his owne will yet it is the part of all the godly to further his decree and determination by vsing all meanes that God shall put into their hands This wee see verified in this booke Nunm 13.17 where we see the diligent search of the land made by the messengers that Moses sent viewing their cities their countrey and the people that were the inhabitants therof so that albeit the land was promised of God mercifully yet it must be searched of them diligently The like practise we see in other the seruants of God When Gideon was sent to be the deliuerer of the people and commanded to goe in his might Iudg. 6.14 and 7.7 8. hath assurance giuen him to preuaile ouer the enemies and to saue Israel out of the hand of the Midianites yet he did not run and rush naked into the battell but tooke with him men and munitions vitailes trumpets pitchers and other instruments to set forward the worke of the Lord which he had to doe The necessity of vsing the helpes of second causes that God affordeth and endeuouring to the lawfull meanes appointed is shewed by the Apostle Paul for albeit the Angels of God had told him there should be no losse of any mans life among them saue of the ship onely yet the decree
and lowest element as it were the dregs and lees of the Vniuerse Reason 3 Thirdly touching the forme of mans Creation they are all made in the image according to the similitude of God which is a certaine band of Nature to knit vs together There is one image and likenesse of God that shineth in all men which we must regard reuerence wheresoeuer we finde it This is it which Moses sets downe Gen. 9.5 At the hand of a mans brother will I require the life of man for in the Image of God did he make man Vse 1 The Vses are these First it serueth to condemne the sundry sects of Monks Friers Hermits and all Cloyster-men that liue apart by themselues in woods and desart places separate themselues from others as if they were borne for themselues alone and not to doe good to others These liue as in another world meÌ„bers of no society parts of no body limbes of no Family of no Church of no Common-wealth Euery man must bring some good not onely to himselfe but also to others chuse some honest and lawfull calling When a man is out of his proper lâ—wfull calling it is as if a member were put out of ioynt or a part of the building were thrust out of order So then that life which is the forsaking of humane society is neither comfortable for themselues nor profitable for the Church nor commendable for the family nor warrantable by the word doing good neither to themselues nor to any other This the Apostle reproueth to the Hebrews Let vs consider one another Heb. 10 24.25 to prouoke vnto loue and to good workes not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because ye see that the day draweth neere Secondly it followeth from hence that it Vse 2 is a singular and speciall mercy that grace is offered to some more then to othersome that one nation or kingdome is preferred before another that one place or person is respected aboue another being by birth like and equal and seeing there is no difference betweene man and man by nature It cometh not of our selues that the Gospell of the kingdome and word of saluation is offered vnto vs there is no dignity in vs aboue our brethren This Moses bringeth the Israelites to consider Deut. 9 5. Thou enterest not to inherit their land for thy righteousnes or for thy vpright hart Esau and Iacob were brethren borne of the same parents at the same time yet one was receiued and the other forsaken So the Apostle to the same purpose speaketh Gal. 3 28 There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are alone in Christ Iesus This therefore must teach vs to acknowledge our own vnworthines to magnify the mercy of God toward vs aboue all earthly things Thirdly we are bound to do good to al men Vse 3 to be seruants one to another in loue to helpe and succour each other in time of need as the Samaritan did him that fel among theeues Luke 18 33. Acts 28 2. and as the barbarous nations did the Apostle True it is the nerer God bringeth men together and the straighter bands of kindred acquaintance society and neighborhood he tieth vs withall the more prompt ready we ought to be to doe seruice one to another But seeing he hath set a kind of brotherhood among all we must loue one another be kind-hearted to al our flesh otherwise we bid battel to God and are at defiance with nature it selfe Notwithstanding if we consider the common trade practise of the world we shal see an open conspiracy to do contrary to the will of God and the secret instinct of nature it selfe For where is this imploiment of our selues to the good one of another Do we not see among brethren many times such diuisions as euery one shifteth for himselfe and shrinketh from another drawing still to themselues without respect of reason without care of honesty and without signe of pitty or compassion So that the wolues are not at such variance neither do the Lyons or Leopards pursue one another as these men do Iuuenal saty 15. lib. 5. But man from man is in daily danger A storme threatneth before it riseth Senec. epist 104 a building cracketh before it falleth a fire smoketh before it flameth euen the dog barketh before he byteth but mankinde hurteth suddainely they are felt oftentimes before they are seene they strike before they warne hauing the shape of men but the minde of beasts This made Salomon to giue out this counsell Prou. 27 10. Thine owne friend and thy fathers friend forsake thou not and enter not into thy brothers house in the day of thy calamity a neighbour neere is better then a brother farre off Where he sheweth that sound and sincere loue betweene brethren is rare and the kindnesse of kinsfolkes tried to be no better then vnkindnesse especially in the day of aduersity Therefore he aduiseth that we goe not to our aliance and kindred in our afflictions to craue their helpe and require their succour inasmuch as the brethreÌ„ of the poore man for the most part hate him and are soone weary of him Nature is oftentimes without good-will but friendship is neuer without good-will Naturall men may proue to be vnnaturall but a friend which is as thine owne soule cannot and therefore ordinarily will sooner helpe his friend then a brother will his owne brother albeit the Son of his owne mother If so little loue be among brethren no maruaile if lesser bee among the rest of mankinde where lesser bandes are to hold them together What maruaile therefore is it that neighbours fo sildome liue as brethren and generally men with men seeing such as are Children of the same father shew no more friendship one to another then wilde beasts But we who besides the common coniunction of man with maÌ„ haue learned Christ haue all one Father who hath called vs to the knowledge of his Name to the inheritance of his kingdome in Christ by the meanes of one faith which is confirmed both by one baptisme being a badge of our engrafting into the body of our Lord Iesus Christ and by his last Supper being a seale of our perpetuall nourishment from him we I say must practise better things Rom. 12 18. and seeke if it be possible to haue peace with all men hauing this double communion both in the flesh and in the Spirit to follow after loue Heereby shall all men know that we are the Disciples of Christ if we loue one another Iohn 13 35. 1 Ioh. 3 14. and heereby we shall know that we are translated froÌ„ death to life if we loue the brethren We must not liue as Wolues and Tygers by rauine and spoile wee must not oppresse one
was the ordinance of God to build one Temple and to chuse one place to which man shold resort to worship him yet this order is now abolished euery coast and countrey is Iewry euery towne and city is Ierusalem euery faithfull company and godly person is a Temple to worship God in 1 Cor. 6 1â— 1 Cor. 6 1â— 1 Tim. 2.8 Psal 127 4. We may call vpon God euery where and lift vp pure hands in all places no land is a strange land no ground is vnholy ground And touching their abstinence from flesh on certaine times for religion sake it is a doctrine of diuels 1 Tim. 4 1 3. Lastly it reprooueth such as propound to themselues false and wrong endes of vowes as conceit of merit and opinion of deseruing the fauour of God and euerlasting life For the ends which we respect must be good as to exercise and stirre vp the gifts of faith prayer obedience repentance and other graces of the Spirit and to testifie our thankefulnesse to God for blessings receiued at his hands The intent therefore and meaning is heere to bee considered and we must be well aduised not onely that our vowes be directed to God but for what purpose and how we vow to God not to binde God vnto vs but to binde vs the closer to God to render all honor vnto him Now if we would examine the vowes practised in the Church of Rome by these things before deliuered we shall easily perceiue the fondnesse and falshood nay the wickednes of them For here are condemned all vowes of pilgrimages and abstinence from flesh for religion noted before Bellar lib. â— de Mâ—â—â—â— cap. 36. their doctrine that children may enter into their orders and cloisters against the counsell and consent of their parents and that persons contracted either to other may vow continency without the liking and approbation of the other party which cannot stand with the doctrine of the Scripture or ancient councels Num. 30 â— Coâ— Gâ—â— cap. 16. For the word establisheth the authority of parents ouer their children which the former vowes abridgeth and cutteth short and teacheth that if a woman vow vnto the Lord and bind her selfe by a bond being in her fathers house in time of her youth if her father disalow her the same day that hee heareth all her vowes and bonds they shall not be of value Lastly by the former obseruations fall to the ground the ordinary vowes of single life voluntary pouerty and Fryarly obedience to vaine and superstitious men which they absurdly make and tye themselues necessarily to obserue For such vowes are directly and flatly against the former rules prescribed deliuered vnpossible intollerable beyond our owne strength calling a will worship Col. 2.16 according to the decrees and traditions of men and directly contrary to the commandement of God 1 Cor. 7.9 1 Tim. 4.1 2 Thess 3. â— Againe they are not in the power of him that voweth for no man can promise perpetuall chastity in single life out of the estate of wedlocke Continency is the speciall and proper gift of God who giueth it not vnto all but to whom he will and as long as he will This our Sauiour teacheth Matth. 19. All men cannot receiue this thing saue they to whom it is giuen he that is able to receiue this let him receiue it To this accordeth and agreeth the doctrine of the Apostle 1 Cor. 7. I would that all men were euen as my selfe am but euery man hath his proper gift of God one after this manner and another after that Furthermore they abolish Christian liberty in the lawfull vse of the good creatures and ordinances of God as riches and marriage food and apparell making that absolutely necessary which God hath freely left to our liking and liberty Lastly they are made most commonly to Saints and not to God and they are made for merits sake therby to deserue saluation and the substance of religion and worship of God is made to consist in them whereas the Apostle teacheth 〈◊〉 4 6. That bodily exercise profiteth little but godlinesse is profitable for all things Therefore these vowes practised and defended by the Church of Rome being vnlawfully rashly vnconscionably â—â—ontra â—l is â—ref superstitiously meritoriously made and vnpossible to be performed cannot binde the conscience but are better broken then irreligiously kept â—si de beno 〈◊〉 ca. 10 in Leuit. according to the doctrine of the former Churches Thirdly seeing vowes be lawful which are promises made to God 〈◊〉 3. of some duty to bee performed to him to some good end the vow which all beleeuers haue made in Baptisme is to be kept of euery one wherein wee promised to beleeue in Christ to obey God to bring foorth the fruites of true repentance to renounce the workes of the diuell the allurements of this present euill world and the lusts of the flesh which lust against the spirit And albeit wee are bound to these duties by our calling redemption without any new vow yet we may lawfully renew our couenant with God and so binde our selues faster and faster As he that hath bound himself in a bond may yet giue greater and better assurance bind himselfe more then before So bee that is bound to haue faith in Christ and to yeeld obedience to all his commandements may yet further and faster bind himselfe to helpe his dulnesse coldnesse and want of zeale and to make himselfe more forward and seruent in duties of the first and second table according to the practise of Dauid I haue sworne and will performe it â—â—19 106 that I will keepe thy righteous iudgements He was bound hereunto without and before his oath yet he kindled his zeale and reneweth his couenant with God by this oath to stirre vp the gift of God that was in him and to helpe his owne infirmity We haue all in baptisme vowed to consecrate our selues euen our soules and bodies to God by renouncing the diuell the world and the flesh if wee goe backe as cowardly Souldiers from this our vow shall wee not bee conuinced as false and vnfaithfull to God And how shall we conscionably keepe any other vowes that breake the first vow we made to God What a fault is it accounted among our selues to promise and then to breake But haue we kept this our generall and common vow Hierom. in Esa lib. 7. cap. 19 August in Psal 7â— 131. Lumba sent lib. 4. dist 38. to fight vnder the banner and enfigne of Iesus Christ against the diuell and all his works Or rather haue we not walked and do we not still walke in the workes of darknes after the inuentions of our owne hearts And do not our open sins cry out and proclaime as much to the dishonour of God and our owne reproch So that all such as walke in the blindnes of their own minds haue besides all their other sinnes this great
resemblance or representation of the nature substance or essence of Angels but onely of their office and function alone so that if this serue to confirme and ratifie imagery in the Church it can proue no image of the persons of Christ of his Mother and of the Saints but onely of their office Moreouer these new idolaters do borrow the weapons of the old idolaters that liued in the dayes of Tertullian Tertul. contra Marcun lib. 3. who alleadged this example of the Cherubins which the Rhemists doe to whom he answereth it was done for ornament of the Arke not for worship of the images so that to warrant any setting vp of religious images against the second commandement a man must haue the like speciall warrant and word that they had from the Lord. For if Moses had set vp the Cherubims or brazen serpent for those causes without Gods commandement hee had sinned greeuously and commited idolatry which God abhorreth And whereas they say God forbiddeth onely the idols of the heathen made for adoration of false Gods it is a vaine cauill Epipb bere 14 55 79 Eâ—ipb Epist â— Ioan. Hiero. and an olde and cold euasion For the commandement is generall condemning the images of all heretikes made for any vse of religion Againe this conceit is euidently confuted by Moses who opposeth the voyce of God heard in the mountaine to all images and namely to the image of God himselfe who is said to haue appeared in no likenesse lest they should make an image of him Deut. 4.15 16. Take good heed to your selues for ye saw no image in the dayes that the Lord spake vnto you in Horeb out of the minds of the fire that ye corupt not your selues and make you a grauen image or representation of any figure whether it be the likenesse of male or female where he reasoneth that because they saw no image they must make none The second question is of the manner how Obiection 2 this curing and healing was wrought and performed It was set vpon an high pole or perch to be seene and viewed of all the people They were stung they looked vpon it they were by and by healed at the very sight thereof none that saw it perished though they were stung before Now the question is how this naked sight and bare beholding of the brazen serpent could cure this byting and turne the ranke poison into a counterpoison I answer Answer there was no proper force or naturall power inherent in the image it selfe For in all naturall things consisting of the matter and the forme the force which they haue proceedeth either from the one or from the other either from the matter whereof it is made or from the forme whereby it consisteth The matter of this serpent was brasse without sense without breath without life which hath no vertue or vigour to cure the stingings and bytings of venemous beasts more then the brazen Lauer the brazen Grate Exod. 3â— 1â— Chap. 35 1â— Chap 36 1â— Chap 3â— 1â— Leuit. 6 28 Numb 16 â— 1 King 7 45 the brazen Taches the brazen Sockets the brazen Pot the brazen Censors the brazen Sea the brazen Pillars the brazen Basons and other holy instruments applyed about the Temple and Tabernacle none of which wrought any such strange and wonderfull miracle Nay some of the Hebrew Rabbines and Doctors doe declare that the cure was by contraries Paul Faâ— iâ— par apb â—â—ld Dauid inasmuch as the nature of bright shining brasse is such that whosoeuer being bitten of a serpent beholdeth it presently dyeth The outward forme of this serpent was not of nature but from Art made in proportion like to the serpents that stung them but the artificiall forme worketh nothing of it selfe which it receiueth from the workeman Wherfore this brazen serpent could performe no such worke by any force or vertue of it owne Whence then had it this wonderfull power and operation Surely from the ordinance appointment and institution of God onely Thus was the cure performed not as by ordinary means of Phisicke or Chirurgery or by any naturall property of the Serpent such as we know learne and perceiue to be in hearbes simples applyed to places affected and infected For this extraordinary worke must be weighed either by the nature of the thing or by the apointment of God beside beyond the nature of the thing it selfe But not by'the nature of the thing considered in it selfe for we see if a man frame such an image it hath no such strength neither had this any such vertue remaining after this season Therfore by the institution of God it was made forcible and effectuall who can heale all our infirmities at his owne pleasure as he healed Naaman by washing in Iordan 2 King 5 12. restored a great multitude of sicke folke by stepping into the troubled water Ioh. 5.4 gaue sight to the blind Ioh. 9.6 by making clay of spittle and annointing the eyes of the blinde therewith Now this institution was Sacramentall as wee haue shewed for the serpent hanging on a pole figured out Christ hanging on the Crosse who is made of God Iesus that is A Sauiour vnto vs that such as looke on him that is beleeue in his Name should not perish but haue life euerlasting and this kinde of cure did greatly magnifie Gods mercy For if the serpents had beene suddenly taken away as the plagues brought vpon Egypt were it would bee thought they had come by chance and fortune yea the great fauour of God would soone haue beene forgotten Now albeit these serpents remaine among the people albeit they oftentimes sting them albeit they treade vpon them and feele the venome of them yet they may well bite them but they cannot kill or destroy them seeing they had so sudden and soueraigne a remedy at hand to restore them Obiection 3 Another question may be asked why this brazen serpent was kept and reserued so long after the serpents were gone from the Israeites and the Israelites from the wildernesse and were placed in the land of promise for it appeareth to haue beene in king Hezekiahs time seuen hundred yeeres after the erecting of it I answer â—wer it was preserued to be a monument of this history to wit of the peoples rebellion of Gods compassion and of Christs passion because it was a liuely figure of his crucifying and of spirituall grace receiued from him But when once another end contrary to the first institution and Gods ordinance crept in that the people offered incense vnto it albeit it were the commandement of God the worke of Moses the type of Christ the cure of the people yet it was iustly demolished rightly coÌ„manded to bee destroyed that all occasion of superstition and idolatry might be cut off for euer afterward Obiection 4 But are all things to bee destroyed that are abused and to be abolished that are and haue beene worshipped I answer Answer no for then the
peace dwelled in our houses possessed our inheritances enioyed our lands and goods thus long but for the faithfull seruants of God who mind the peace of Sion Doubtlesse he would not spare the world one minute and moment of time but for the godly Hee would haue spared the cities of Sodome and Gomorrha 〈◊〉 18.32 if ten righteous persons had bin found in them For the faiths sake of Rahah who hid the spies and sent them out another way 〈◊〉 26. hee spared her kindred and her fathers house For the faith of Lot whose righteous soule was vexed day by day in seeing and hearing the vnclean conuersation of those sinfull men he would haue saued his sonnes in law 〈◊〉 12 that should haue married his daughters For Pauls sake a chosen vessel to beare the Name of God to the Gentiles he gaue freely those that sailed with him and saued their liues 〈◊〉 â—4 Thus wee see that for the godly he beareth with the vngodly but when they are safe and sealed in the forehead then iudgement shall come vpon the wicked Contrariwise a nation a cittie a towne an house and family is cursed for the society and company of the wicked The Israelites could not prosper at the siege of Ai so long as Achan was among them The Sea could not be calme the ship could not be safe the Marriners could not be at rest so long as vnrepentant and vnreformed Ionah was a burden vnto it for he said vnto them Take me and cast me into the Sea so shall the waues worke no more so troublesomely for I know that for my sake this great tempest is vpon you Wherefore it is a sweet and comfortable thing to bee in the number of the faithfull wee haue benefite by the prayers of the Church which pierce the eares of God and bring downe his blessings in great aboundance Verse 8. And the Lord said vnto Moses Make thee a fiery serpent We heard before how the people repented of their sinnes and how Moses prayed for pardon Now see how God remooueth his hand Psal 103.9 He will not alwaies chide nor keepe his anger for euer hee doth not deale with vs after our sinnes nor rewardeth vs according to our iniquities Indeed he sheweth oftentimes his seuere iudgments but so soone as the sinner is humbled hee receiueth him to mercy the sinne is pardoned and the punishment is remooued Doctrine God is merciful to greeuous sinners when they are penitent The doctrine from hence is this that God is mercifull to all penitent sinners Repentance once going before mercy followeth after albeit we sinne greeuously against him This the Prophet teacheth in the Name of God Esay 1.18 Ezek. 18.21 22 23. and 33.11 Dauid sinned exceedingly in numbring the people for which God sent a pestilence three dayes in Israel that many thousands dyed yet when his heart smote him that he said I haue sinned exceedingly 2 Sa. 24 17.18 1 Chr. 21.15 17. I haue done wickedly but these sheep what haue they done Let thine hand I pray thee bee against mee and against my fathers house and not on thy people for their destruction the Lord repented him of the euill and said to the Angel that destroyed It is enough let thine hand ceasse Let vs consider the reasons of Gods merciful Reason 1 dealing which are first the comfort and releefe of his people that none should to the end of the world despaire of obtaining of mercy For the mercy of God in Christ is aboue all his workes which he extendeth to thousands it is infinite without measure Hee pardoneth such offenders to make them examples to others of Gods great mercy hee receiueth them to fauour and remitteth their offences not onely to manifest his mercy to the offender himselfe but to teach others to resort and repaire vnto him for pardon and forgiuenesse When the Prophet testifieth that by acknowledging his sinne vnto God and confessing his wickednesse against himself he obtained the remission of his sinne and punishment of sinne he addeth immediately Therefore shall euery one that is godly Psal 32.5 6. make his prayer vnto thee in a time when thou mayest bee found This is the reason that the Apostle toucheth 1 Tim. 1. teaching that he was receiued to mercy for this cause That Iesus Christ shold first shew on him all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life So then from these and such like examples of great sinners that haue obtained much mercy we likewise should be assured of the goodnesse of God for our saluation whensoeuer wee can bee brought to beleeue the Gospel repent from dead works Secondly the consideration of the nature Reason 2 of God ministreth a strong and inuincible reason to gaine our affections to yeeld to this truth For his mercy is aboundant and his goodnesse is infinite It surmounteth the reach and vnderstanding of all mortall men It passeth the highnesse of the heauens the depth of the earth the breadth of the Sea the power of the diuel the strength of the Law the measure of the whole world and nothing can be compared with the perfections of the Almighty Iob 11.7 8 9. Paul who before his conuersion to the faith which he sought to destroy was a blasphemer a Persecuter an oppresser maketh this the cause why he was receiued to mercy The grace of our Lord was exceeding aboundant with faith and loue 1 Tim. 1.14 which is in Christ Iesus that is giuing vnto me faith that chased away infidelity and loue that ouercame cruelty So the Lord maketh this the chiefe and principall cause why he spared that rebellious and idolatrous people The Lord the Lord strong mercifull and gracious slow to anger aboundant in goodnesse and truth forgiuing iniquity transgression and sinne Vse 1 The vses follow of this doctrine First we learne that there is no sinne that doth exceed the mercy of God None can say without iniury against his owne soule without reproach against God and giuing the lie to the glorious Maiestie of God My sinne is greater then can be forgiuen True it is there is an vnpardonable sinne Mat 12.31 that shall neuer bee forgiuen either in this world or in the world to come the blasphemy against the Spirit but that is because they cannot relent or repent that commit it they are so farre gone that they can neuer returne backe againe not because God is not able to forgiue it or that it doth exceed the mercies of God Seeing then vile sinners finde such infinite and vnspeakeable mercie let vs neuer despaire or doubt of his mercy fauor though we be suddenly ouertaken through infirmitie and fall into diuers and greeuous sinnes He hath mercy in store for such as haue beene exceeding sinners against him If they can repent of their sinnes his mercies are as great as himselfe Consider the examples of Peter that denyed
bound to reioyce and praise GOD for their Prince who is as the comfort and consolation of our life and the verie instrument of our peace wee are they Vnder his shadow wee liue and abide as in a place of rest and sleepe quietly in our beddes free from all feare and danger whatsoeuer This we see described in the peaceable and prosperous dayes of Salomon there is no crying and complaining in our streetes We are blessed with earthly blessings we are an astonishment and wonder to our neighbour Nations They haue all deeply drunke of the cup of Gods wrath that hath beene filled with full measure whiles we haue looked on and our soule hath escaped And aboue all the rest we haue all this time enioyed and do enioy the bright light of the glorious Gospel and haue beene most of vs borne vnder the profession thereof to the establishing and continuing of many millions of thousands in the coueuant of grace and eternall life when other haue beene kept in horrible darknes and damnable idolatry to the destruction of their soules We are therefore vnhappy wretches if among all the mercies of God vpon vs this be not remembred as one of the first and cheefest And let vs learne to haue in abhomination from the bottome of our hearts the bloody practises and desperate attempts of all cursed Shemeis â— 15 6 7. who open their mouthes against the Lord and against his annointed with horrible execrations I meane the Iesuites and Priests brethren in euill together with the rest of that damned crew and generation who in stead of prayer and thanksgiuing for our Soueraigne vse falshood practise treasons and deuise mischieuous conspiracies seeking the life of their gracious Prince and labouring to stop the breath of our nostrils â— 4 20. whereas he that curseth the King should dye the death The Prophet Ieremy speaking of the estate of the people after the death of Iosiah bringeth them in thus complaining The breath of our nostrils the annointed of the Lord was taken in their Nets of whom we said Vnder his shadow we shall bee preserued aliue among the heathen Whereby he meaneth that the office of the King as the Superiour Pet. 2 13 14 and of all Magistrates as Gouernours sent of him for the punishment of euill doers and for the praise of them that do well is to protect and preserue the people in peace and safety euen as the breath that we draw in at our nostrils giueth life and health to the body Wherefore it standeth vs that are Subiects vpon not onely to be obedient for conscience sake vnto all lawfull ordinances of Princes who are the Lords Lieutenants appointed of him ouer his people for their good â— 82 1 2. but to pray earnestly for them that they may further vs in piety keepe vs in honesty and maintaine vs in tranquility one with another piety in respect of God honesty in respect of our selues tranquility in respect of others This charge the Apostle giueth when Magistrates were Infidels and Heathen that the Church should pray vnto God for them how much more therefore doth it stand vs vpon to practise this duty when as our Magistrates are the children of God and pillars of the Church And thus much of the third part of this chapter 21 Then Israel sent Messengers vnto Sihon King of the Amorites saying 22 Let me goe through thy Land we will not turne aside into the Fields nor into the Vineyards neither will we drinke of the waters of the Welles We will goe by the Kings way vntill we be past thy Border 23 But Sihon gaue Israel no licence to passe through his Border and Sihon assembled all his people and went out against Israel into the Wildernesse and he came to Iaboz and fought against Israel 24 But Israel smote him with the edge of the sword and inherited his Land from Arnon vnto Iabbok euen vnto the children of Ammon for the Border of the children of Ammon was strong 25 And Israel tooke all those Cities therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages thereof 26 For Heshbon was the City it selfe of Sihon King of the Amorites who fought against the former King of the Moabites and tooke away all his Land out of his hand euen vnto Arnon 27 Wherefore they that speake in Prouerbs say Come to Heshbon let the City of Sihon beâ— built and repaired 28 For a fire is gone out of Heshbon and a flame from the City of Sihon and hath consumed Har of the Moabites and the inhabitants of the high places of Arnon 29 Woe be to thee Moab O people of Kemosh thou art vndone he hath deliuered his sons which escaped and his daughters into captiuity to Sihon the King of the Amorites 30 Their Empire also is lost from Heshbon vnto Dibon and we haue destroied them vnto Nophah which reacheth vnto Medeba 31 Thus Israel dwelt in the Land of the Ammorites In these words and those that follow to the ende of the Chapter is contained the last part of this Chapter to wit the subduing of two mighty enemies in two seuerall battels namely Sihon King of the Amorites and Og the King of Bashan The Amorites were a people that came of Ham the youngest sonne of Noah as appeareth Gen. 10 verses 6 15 16. For Ham begat Canaan who disclosed the nakednesse of his Grandfather and Canaan begat Emori of whom came the Amorites who inhabited the Land of Bashan Mount Gilead This History is more at large recorded Deuter. chapter 2 and 3. â—irst touching Sihon we must obserue two things the iust occasion and aduantage which he gaue to Israel to subdue him and take possâ—ssion of his Land For the Lord had hardened his spirit and made his heart obstinate because he would deliuer him into the hands of the Israelites Deuteronomy chapter 2 verse 30. Then secondly the ouerthrowing of him the entring into his Country the possessing of his Citties Hitherto they had compassed the Land of Edom with great danger with much wearinesse and sundry tentations they come to the Land of the Amorites there the King withstandeth them and will giue them no passage but fiercely and furiously encountreth with them Touching the occasion whereby Israel was iustly moued compelled to enter fight with the Amorites it offereth two points to be considered First a friendly and louing request of Moses Secondly a currish and vnkinde deniall made by Sihon Concerning the petition of Moses obserue the Embassage which he sent together with the reasons containing both the ground of his reasonable demand shewing the equity of the petition and laying down most equall conditions of peace because he desired onely passage through his Land without spoyle of the Country in generall or dammage to any person in particular The refusall of the King followeth and albeit the Israelites freely and frankly professed that their purpose was to passe by all
oppressour as an honest Iurate witnesseth against him and cryeth for vengeance And shall the Lord be deafe and not heare such great and loud out-cryings of so many distressed and oppressed persons entring into the highest heauens and piercing the eares of the Lord of hoasts Shal not God auenge his elect which day and night cry vnto him â—e 18 7.8 yea though he suffer long for them I tell you he will auenge them quickly to the comfort of the oppressed but to the confusion of the oppressour Vse 3 Lastly seeing wrongfull dealing must bee auoided it serueth to condemne all inordinate liuing in no setled or lawfull calling idlely vnthriftily and prodigally For euery man liuing in the Church of what degree or condition soeuer must haue some particular calling to walke in how high soeuer his estate bee how great soeuer his reuenues be which condemneth the wandring vp downe of rogues and beggers the Cloysters of Monkes and Fryars the idlenes of rich men that haue lands and liuings all such as are Drones vnprofitable to the Church or Common-wealth or family wherein they abide Adam in time of his innocency immediately after his creation in the Image of God â—2 15. had a speciall calling appointed him to dresse and keepe the Garden It was likewise said to him and his posterity immediately after the fall â—3 19. In the sweate of thy browes thou shalt eate thy bread till thou returne vnto the earth out of which thou wast taken So the Apostle saith 2 Thess 3 11 12. Christ Iesus the head of men and Angels before the solemne inuesting and entring into his Office liued priuately in Iosephs house and wrought in his trade â— 6 3 â—â—tra 〈◊〉 and therefore it is that the Iewes call him not onely the Carpenters sonne but a Carpenter If then we would settle our selues in a lawfull calling eating our owne bread trusting in the prouidence of God contenting our selues with our present estate thinking it the best and fittest for vs we should keepe our selues from oppression wrong But because some liue without any calling some without a lawfull calling others liue distrustfull discontented it driueth them to make vngodly shifts and vse vnlawfull meanes which God abhorreth Let vs lay these things to our own hearts and not spend our dayes in ydlenesse The time is precious let vs seeke to redeeme it Let vs euery day do some good or other Ephe. 5 16. let vs learne some good of others or be teaching some good thing to others But alasse how many are there in all places that spend whole dayes and moneths and years in vanity who if they would call themselues to an account of their liues past might see and perceiue many dayes passe ouer their heads without doing any good whereof albeit they will take no account of themselues yet they must giue an account to God at the day of iudgement Verse 23. But Sihon gaue Israel no licence to passe through his Border and Sihon assembled all his people and went out against Israel into the wildernesse c. The request to giue the Israelites a quiet and peaceable passage beeing quiet peaceable men was iust and reasonable yet the petition is denyed and the people themselues that made it are persecuted They offered no wrong they drew no sword they shot no Arrow they cast no Dart they took away nothing yet they are hated and hurried vnto the death and assaulted without mercy This teacheth Doctrine The wicked hate and persecute the godly without cause that the vngodly do hate and persecute the godly without cause This is the practise of wicked men to pursue the children of God with all iniurious and despitefull dealing albeit they offer no occasion of hurt or harme vnto them We see this practise in Cain who hated his brother Gen. 4 8. and albeit hee spake friendly vnto him yet drawing him into the field he rose vp against him slew him This the Prophet complaineth of Psalm 69 4 and 35 7. Ioseph was sold as a slaue and imprisoned as a malefactor Ieremy was many wayes troubled and clapped vp Dauid was hated hunted froÌ„ place to place The Apostles were whipped and scourged in the Synagogues Stephen was reuiled and stoned Christ was scorned and crucified Paul was buffetted and persecuted The Saints were tryed by mocking burned in the fire slaine with the sword they wandred in the wildernesse they were hidden in caues and holes of the earth The Reasons are very plaine direct For first it seemeth vnto them more then strange Reason 1 that the faithfull are not brethren with them in euill but separate themselues from them will touch no vncleane thing If we were of the world the world would loue his owne but because we are chose out of the world therfore the world hateth vs. So long as Paul ioynd with the Pharisies in persecuting the Church imprisoning all those that called vpoÌ„ the Lord Iesus who was in greater fauor and credit with theÌ„ But wheÌ„ he was called to preach the truth which before he had oppugned and became zealous in the faith which before he destroyed by by the Iewes tooke counsell to kill him Acts 9 23. Christ Iesus the Lord of life before he was installed into his Office Luke 2 52 3 2 4 28 29 was in fauor with God and men but when he was baptized albeit he was alwaies in fauour with his Father yet immediately afterward he was tempted of the diuell contemned of his Country-men and ledde to the edge of an hil to be cast downe headlong This is that which the Apostle Peter witnesseth 1 Pet. 4.4 5. But it is better for vs to haue the hatred of men and the ill will of all the world then faile in any part of our duty vnto God who is able to cast body and soule into hell Reason 2 Secondly no maruaile if the wicked hate the godly for the world hateth Christ He was called a Samaritan he was counted a Coniurer he was esteemed as a drunkard a deceiuer a diuell a friend of Publicans and sinners If they haue thus reuiled the Master of the house no maruell if they respect not the members The Embassadour must not looke to be greater then he that sent him Iohn 13 16 and 16.20 the Disciple must not dreame of a better condition then the Lord if they haue done thus to the greene Tree what will they doe to the dry and withered Luke 23 31. If they deale thus with him that is alwayes fruitefull florishing and liueth for euer we must not look that they should deale better with vs that are vnfruitfull and full of the vnsauory fruites of our corruption This Christ himselfe teacheth in sundry places Mat. 10 24 25. The Disciple is not aboue his Master nor the seruant aboue his Lord it is enough for the Disciple to bee as his Master is and the seruant
as his Lord if they haue called the Master of the house Belzebub how much more them of his houshold Vse 1 Now let vs see what vses may be gathered from hence First we may assure our selues that it is a lamentable and wofull condition to liue and dwell among such mallitious mischieuous enemies They grin and grinde their teeth at vs like Dogs they gape at vs with their mouthes like the ramping and roaring Lyon they push at vs with their heads like the fat Bulles of Bashan they run at vs with their hornes like the Vnicorne they whet their tuskes at vs like the wilde Boare out of the wood they seeke to eate vs vp like the sauage beasts of the Field and Forrest Would we not take it to bee a fearefull condition to be carried into a great and terrible Wildernesse and to be compassed about with Dragons Tygers Beares and other deuouring beasts ready to eate vs in peeces while there is none to helpe But man vnto man is many times al these especially the vnfaithful man to the faithfull â—or what fellowship is there between the seed of the woman â— Cor 6 14. and the seed of the serpent Whâ—t communion betweene light and darknesse and what concord betweene Christ and Belial This the Prophet acknowledged felt by experience in his owne person 〈◊〉 20 5 6 7. Wo is me that I remained in Meshech dwel in the tents of Kedar my soule hath too long dwelt with him that hateth peace I seeke peace and when I speak therof they are bent to warre For as the societie of the faithfull is good and comely like the precious oyntment vpon the head of Aaron and as the dew falling vpon the mountaines of Hermon and Sion because they take sweet counsell together and go vnto the house of God as companions so the accompanying conuersing with euill persons is irkesome and tedious vnto the godly as if they liued with Wolues and wilde beasts in the Wildernesse True it is the people of God hate and abhor the sinnes of the vngodly but yet loue their persons as the Physitian hateth the disease but loueth the person of his Patient But the vngodly hate not onely the infirmities of the faithfull but their persons euen to the death as the dung of the earth and the off-scouring of all things and therefore we must needes account it a wofull condition full of greefe anguish and vexation of Spirit to liue among them This life is as a continuall death Secondly seeing this is the entertainment that we must looke for and shall finde in the Vse 2 world to bee hated and harrowed by the vngodly it standeth vs vpon to liue in vnity and to loue one another as the children of the Father and the disciples of Christ When enemies dayly increase and ioyne their forces together in a common band an vnited league it standeth all those vpon that are of the communion of Saints that are come vnto Mount Sion to the City of the liuing God Heb. 12 â—â— 23 and to the assembly and congregation of the first borne which are written in heauen to vnite combine themselues together as one man The aduersaries of the Church are many their power is mighty their malice is vnsatiable against the little flock of Christ it is time therfore for vs to ioyn our selues against the common aduersary Who can be ignorant how the popish crew associate themselues together seeking to subuert the state and to ouerthrow religion established among vs being resolued by murdrous Masse-Priests and set on fire of hel Wee haue also many hollow-hearted hypocrites damnable Atheists filthy Libertines sundry loose liuers that can abide none to make any sincere profession of godlinesse The poor sheepe and innocent Lambes of Christ amidst so many subtle Foxes and cruell Wolues had neede loue one another beeing hated of the world and seeke the good one of another being maligned of the wicked Heereunto Christ exhorteth in sundry places as Ioh. 13. A new commandement I giue vnto you that ye loue one another Iohn 13 3â— 35 16 12 1â— 13. 1 Iohn 3 1â— as I haue loued you that ye also loue one another By this shall all men know that ye are my disciples if ye haue loue one to another And in the 16. Chapter hee mooueth the Disciples to loue one another seeing they are hated of the world as their Mayster was This therefore is the comfort of a true Christian that albeit he be hated of the vngodly yet there is a true communion among the beleeuers of all gifts and graces granted vnto them being ready to teach the ignorant to gather home them that go astray to binde vp the broken-hearted to comfort the weake to conuince the deceiued to admonish the vnruly to stirre vp them that are dull to encourage all in well-doing And touching the bodies of our brethren those that haue this worlds good must shew themselues willing to help the poore to feed the hungry to cloathe the naked to raise vp the distressed to visite the sicke and to do good to all but especially to them that are of the houshold of faith Gal. 6 10. Lastly seeing hatred lodgeth in the heart Vse 3 of a wicked man toward the faithfull it is our duty to pray to God to be deliuered from vnreasonable and euill men Seeing all haue not faith â—ess 3 2 3 and that liuing among them wee may be established and kept blamelesse and pure from euill and may shine as lights in the midst of a crooked naughty Nation â— 2 15. holding foorth the word of life This the Prophet Dauid declareth Psalm 35 12 13 15 16.17 Thus doth God weane vs from the loue and liking of this world that we should looke and long after his kingdom where is fulnes of ioy for euermore Verses 25 26. And Israel tooke all those Citties therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages thereof These Cities taken by the Israelites did sometimes belong to the Moabites as appeareth Iudg. 11. But Sihon had taken them from Veheb the former King of the Moabites So theÌ„ in these words we haue the preuenting of an Obiection 〈◊〉 Num. â— 21. as Lyra well obserueth vpon this place where it is saide that Israel dwelt in Heshbon in the Villages thereof which properly belonged to the Land of Moab as part and parcell thereof being now rent and torne in peeces as a body that had lost many limbes and members Some man therefore might aske the question how came the Israelites to possesse that Land seeing they were expresly restrained and forbidden of God to fight against the Moabites they were tolde that they should haue no part nor portion of their Land giuen vnto them Deut. 2 9. Thou shalt not vexe Moab neither prouoke them to battell for I will not giue thee of their Land for a
which we should account as the life of our liues Seeing therefore on the one side Warre is the iust wages of great sins and on the other side peace bringeth with it many blessings of all sorts spirituall and temporall we conclude that many are the miseries of warre The vses are in the next place to be thought vpon and application â—o be made of this Doctrine Vse 1 First let vs pray earnestly to God and call vpon him faithfully to keep from vs both warres and the rumors of wars and continue peace in our borders with the free publike vse of the Gospel to vs and to our posterities that there may not be the voice of lamentation lifted vp in our streetes weeping mourning and great howling Rachel weeping for her children and would not be comforted because they were not Mat. 2 18. Ier. 31 15. We liue in a plentifull and well-peopled Land no Nation vnder heauen is more populous This is a blessing of God as Moses declareth Leuit. 26 9. Likewise Prouerbs 14 28 Yet many times we repine at his mercie we thinke the Land will be too little for vs and that we shall not be able to liue one for another Hee can make roome enough for vs if he once send the bright weapons of warre and the glistering sword of the bloody enemy among vs. He can make fewer of vs and turne our Land into bryars thornes and make it a place of Salt-pits and Nettles Then shall a man nourish a yong Cow and two Sheepe Esay 7 21 22. and 4 1. and for the abundance of Milke that they shall giue he shall eate Butter The number of men shall then be so small thaâ— a few beasts shall bee sufficient to nourish the remnant abundantly Then shall seuen women take hold of one man saying We will eate our owne bread and will weare our owne garments onely let vs bee called by thy name and take away our reproch Let vs therefore in this great encrease of the land and store of people acknowledge his mercy let vs reioyce in the society one of another and pray that wee taste not the bitternesse of war that there be no slaying with the sword no shedding of blood no carrying into captiuity This the Prophet teacheth Ps 144 desiring God to continue his benefites toward his people the fruite of the wombe the filling of store-houses the encrease of sheepe the quietnesse of peace Psal 144 12 13 14 15. That our sonnes being as the plants growing vp in their youth and our daughters being as the corner stones may be the building of the temple that our corners may be full and our Oxen strong to labor that there be no inuasion nor going out nor no crying in our streets O blessed are the people that bee so yea blessed are the people whose God is the Lord. Where we see the Prophet prayeth and directeth vs to pray that there may be no taste of the sharpnesse and misery of warre nor we know the assaulting of our Citties nor going out to warfare that there may be no sorrow of heart no weeping of eyes no wringing of hands no shriking of voices among vs. Were it not a wofull and lamentable thing to see fire without mercy and without quenching consuming houses eating vp all things and sparing nothing How much more to see and heare and feele the affliction of warre when all things are in confusion and combustion For this is one great mischiefe and bitternes of warre that all things are holden to be lawfull and all men make themselues to bee lawlesse There is no regard of right or equity of shame or conscience when many times the souldiers are as hungry as wolues as cruell as Tygers as fierce as Lions as merciles as Bears robbed of their whelpes which spoyle in the euening and leaue not the bones vntill the morning Liberty is oppressed good men feare euill men expect knowing it is best fishing in troubled water if there be any place free from tumult at least there is none void of suspition and free from iealousie few then are to be trusted and none assured all things in confusion violence spoyling blood murthers outcrying and nothing else before our eyes but a lamentable face of all calamities extremities The Prophet Zachary describing the golden dayes of a peaceable life which should be giuen to the Israelites when they were returned from captiuity saith Zac. 8 4 5. There shall yet old men and old women dwell in the streets of Ierusalem and euery man with his staffe in his hand for verie age and the streets of the City shal be full of boyes girles playing in the streets therof Then is the mouth of the people filled with laughter and their tongue with ioy Psal 46 9. When the Lord maketh warres to cease vnto the end of the world he breaketh the bow and cutteth the speare burneth the Chariots with fire But in the time of war and in the day of battaile all things are turned topsie-turuý all things lye open to sacking and pillage to insolencie of souldiers to desire of reuenge and to most horrible accidents Then we are constrayned to see and lament the slaughter of men the rauishing of women the deflouring of virgins the spoyling of goods the robbing of houses the taking of prisoners the breaking of lawes the defacing of iustice the intermission of sowing the innouation of estates the subuersion of realmes the desolation of countries the violation of religion the destruction of Citties the effusion of blood the suffering of famine and sometimes the extreamity of eating children and alwayes the ouerthrowing of all order and honesty Who is able to recount rehearse the great horror and feare the sorow and mourning the weeping and lamentation the seditions tumults outrages villanies insurrections conspiracies calamities dangers difficulties and the miserable traine of infinit miseries and maladies that war bringeth with it No maruell therefore if Dauid preferred the pestilence before the sword 2 Sam. 24 14. desiring that hee might fall into the hands of the Lord because his mercies are great and not fall into the hands of man whose bowels of pitty are instruments of cruelty Let vs therefore pray earnestly and feruently vnto God that wee may not haue experience of these troubles nor endure the violence of this fire and intreat him to continue a gracious God to vs and to our posterities for euer This we see fruitfully and profitably practised by the people of Israel when the Lord for their idolatry threatned to deliuer them no more out of the handes of their enemies and bad them cry vnto the gods which they had chosen that they might saue them in the time of their tribulation they said vnto the Lord We haue sinned do thou vnto vs whatsoeuer please thee onely we pray thee to deliuer vs this day from our enemies Iudg. 10 10 11 12. Secondly let vs learne by the horror of the Vse 2
faith is vaine ye are yet in your sins 1 Cor. 15 13 14 17. So if there be no beleef in Christ nor truth in religion nor knowledge of God nor saluation of soules the foundation of al goâ—lines is shaken and the word of God is made of none effect Wherefore those Atheists and godlesse persons which hold in iudgment affirme in words auouch in disputation contrary to Scripture Nature Lawes and common reason that there is no God at all ought worthily according to their deserts to dye the death Murtherers and malefactors theeues and robbers for their owne offences haue the reward of death are carryed to the place of execution of how much sorer punishment suppose you shall they bee worthy that coÌ„mit high treason against God murther the soules of men tread vnder foote the Son of God and count the blood of the Testament as an vnholy thing and do despite the Spirit of Grace Of which sort there are too many that finde greater fauour then such as better deserue it And first the vniuersality of Religion Reasons against Atheisme dispersed ouer all places entertayned of all persons embraced acknowledged at all times prooueth it to be no deuice of man Wee haue read and heard of diuers and sundry Nations and people that haue liued without Lawes without Magistrates without Mariages without Garments without Houses without ciuility and common honesty wandering nakedly vppe and downe in holes and caues of the earth but neuer of any Nation or people so barbarous and beastly from East to West or from North to South Cicer. de nat â—â—or lib. 2. Osâ—r l. 3. de rebus gest Emma which were without God without Religion without worshippe without prayers or without sacrifices Albeit there bee indeede diuersities and differences in theyr Religion beeing destitute of the knowledge of the true God but there hath bene no Region without some Religion which prooueth it could bee at the first entertained and afterwards retayned by no compact or conspiracy amongst men Besides wee may reason from the spirituall Natures that reason and experience teach namely that there is a diuell and his angels set vpon mischiefe and going about seeking whom they may deuoure Arist Top lib. 6. cap. 3. Contraries compared together do receiue light and luster one from another as blacke layde to white and vertue matched with vice are better seene and manifested what they are All lawes diuine and humane all Nations both Iewes Gentiles Cicero de legib lib. 1. euen the twelue Tables of the Romanes decreed against witches and sorcerers which haue familiaritie with diuels and worke by euill spirits And we see by Witches and Coniurers that sathan is stronger and mightier then wee If then the deuill haue a spirituall nature and be our enemy hee would haue brought desolation and destruction vpon vs had there not beene a Soueraigne and superiour power aboue him to restraine his will and to keepe him short But this superiour power can be nothing else but God himselfe otherwise how is it that we are not all destroyed Why doe wee not perish and come to confusion if we stoode at the mercy of this our great aduersary Where as this is our comfort that his power is limited and that he can doe nothing farther then he is licensed and allowed All the hayres of our head are numbred Hee cannot hurt a Sparrow or a Fly without the will of God Hee could not touch the body of Iob before he was permitted Iob 2. verse 6. Hee could not enter into the Swine before he was suffered Matth. 8 verses 31 32. He cannot runne out at his owne liberty but is restrained and reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Iude 6. Thirdly men in all dangers by sea land in time of sickenesse and in extremity of their distresse by the very light and instinct of nature call vpon God which sheweth that we haue naturally a common notion that there is a God Wee see it not onely in the Children of God 1 Kings 22. verse 32 as Iehoshaphat when by his confederacy and friendship with Ahab he was in danger of sodaine death hee cryed vnto the Lord for helpe in the battaile but in the very Infidelles when a mightie Tempest threatned to ouerwhelme them in the Sea the Marriners being sore afraid they cryed euery man of them vnto his God Ionas 1. verse 5. These principles written in Nature ingrauen in the heart and sealed vp in the conscience of man remaine to giue light as a flash of lightning in the darke night and teach a difference betweene good and euill betweene right and wrong to those that neuer knew the law of God and to such as thorough prophanenesse regard not his wayes Ham and Canaan being both euill men and scoffers at godlynes Genesis 9. verses 22 25. and 23. verse 42 saw it was vncomely and vndecent for their father to ly with his shame vncouered being ouercome with wine Esau though a wilde and wicked man yet hee would not kill his brother Iacob till the dayes of mourning should come for the death of their father Absolon though hee wrought wickednesse in the sight of God and rebelled â—gainst Dauid his Father yet rebuked vnkindnesse and vnthankefulnesse in Hushai toward his friend 2 Sam. 16. verse 17. These generall notions as sparkles kindled in our hearts by the gift of Nature serue to set forth the difference betweene righteousnesse and vnrighteousnesse and to make men altogether without excuse Because when they knew God they glorified him not as God Rom. 1 20 21. Lastly not to vse in an vndoubtfull poynt vnnecessary proofes nor to prooue that the Sunne shineth at noone day Erâ—sâ— conciâ— which were to make a question of that which is without question euery man carrieth a witnes about him to wit his owne Conscience He that hath committed any sinne as blasphemy rebellion murther adultery fornication robbery and such like albeit he can so smother and conceale it that no man liuing know it or can accuse him of it yet oftentimes hee hath a greefe and griping in his Conscience and feeleth the very flashings of hell fire the which prooueth inuincibly that vse which now we vrge against all Atheists whatsoeuer that there is a God before whose iudgement seate hee must one day stand and answere for his fact and fault which hee hath so heynously committed Neyther let any say that this commeth thorough the guiltines of the Law shame of the world and feare of punishment for let them haue security giuen them from all Law a discharge from all reproach and freedome from all punishment yet a murtherer should neuer bee quyet his Conscience would euer beate and whip him trouble and torment him affright and follow him vp and down in all places and open his own mouth to betray and bewray himselfe For GOD hath many wayes to discouer most secret sins and most close dissembling
as a flocke of Sheepe in the iawes of the Woolfe and as a prey in the teeth of the Lion so that the Church standeth and the truth preuayleth albeit the power of men the malice of the diuell and the gates of hell be set wide open against it Wherefore in this distressed estate of the Church beeing as a Citty battred on many sides besiedged of many enemies smitten with many weapons and assaulted with many Engines let vs not boast of our owne power nor glory in our owne greatnesse as though we stood by our owne strength held out by our owne might and ouercame by our owne multitude For if the Lord should leaue vs yea but a little and suffer these enemies to rise vp against vs they would soone deuoure vs with open mouth and wee quickely see our owne weaknesse This then is our duty in the deepe consideration of this vnity of the enemies in such great diuersitie of hearts to ascribe all the glory of our safety to God and to acknowledge his onely power in our standing least if wee presume of our selues the Lord in iustice leaue vs vnto our selues This is it that the Prophet Dauid confesseth and practiseth in many places as Psalme 3 verses 1 2 6. Lord how are mine aduersaries increased How many rise against me Many say to my soule There is no helpe for him in God at all Heereupon hee concludeth Saluation belongeth vnto the Lord and thy blessing is vpon the people most of all And Psalme 124. verses 2 3 4 5 6 7 8. If the Lord had not beene on our side may Israel now say if God had not bin on our side when men rose vp against vs they had quickly swallowed vs vp quicke when their wrath was kindled against vs then the waters had drowned vs and the streame had gone ouer our soule Praised be the Lord which hath not giuen vs as a prey vnto their teeth Our soule is escaped euen as a Bird out of the snare of the Fowler the snare is broken and we are deliuered Our helpe is in the Name of the Lord which hath made heauen and earth Thirdly seeing so many of so diuers dispositions Vse 3 plot against the Church it is required of vs to bee the Lords Solliciters and Remembrancers calling vpon him night and day to be mercifull to his Church to bee a buckler about them to be a Rocke of refuge and a Tower of defence to those that bee his Wherefore as at all times we ought to bee mindfull of the flourishing estate and welfare of the Church so especially when we see enemies of such nature disposition to increase it standeth vs vpon to bee mindefull of the Lord and to giue him no rest Till hee repaire and vntill he set vppe Ierusalem the prayse of the world Esay 62 6 7. This we see to be practised by the Prophet Dauid in the 64. Psalme verses 1 2. where hee prayeth against the furie of his enemies Heare my voyce O God in my prayer preserue my life from feare of the enemy hide mee from the conspiracy of the wicked and from the rage of the worker of iniquity This also was put in practise by Iehoshaphat and Hezekiah 2 Chron. 20 verse 3. and chap. 32. verses 7 8. seeing the multitude of their enemies and acknowledging their owne weakenesse not able to deliuer or helpe themselues or to saue others the Children being come to the birth and there was no strength to bring foorth they called vpon the Lord set themselues to seeke him with all their hearts and proclaymed a solemne Fast to be kept throughout the land So when we see the enemies consult and talke together and take crafty counsell against the seruants of God and against his truth then it s high time to ioyne with pure hearts in praier to Almighty God to protect his people to turne the wisedome of his enemies into foolishnesse Psalme 83. verses 13 14 15 16. O my God make them like vnto a wheele and as the stubble before the winde as the fire burneth the Forrest and as the flame setteth the mountaines on fire so persecute them with thy Tempest and make them afraide with thy storme Fill their faces with shame that they may seeke thy name O Lord. Let them be confounded and troubled for euer yea let them be put to shame and perish Lastly seeing there is a league and confederacy Vse 4 amongst the wicked conspiring together notwithstanding their owne contentions at home let vs not stand in their wayes let vs not walke in their pathes let vs not bee partakers of their counsels lest we bee partakers also with them in their punishments Albeit they agree as brethren in euill wee must take heed we haue no fellowship and familiarity with them This is it which Salomon teacheth Prou. 1 10 11 15. My sonne if sinners entice thee consent thou not if they shal say Come vnto vs let vs lye in waite for blood let vs freely hide our selues against the innocent My sonne walke not in the same way with them draw backe thy foot from their path We are by the corruption of our owne nature prone to euill Now if beside the inward inclination of the heart there be an outward tentation and alluremēt we are carried vnto euill as a violent streame or as the horse that rusheth into the battaile Many haue dashed themselues into peeces against this rocke of offence VVherefore although we heare their words wee must not follow their deeds Let vs not haue our eares open to such seducers but stop them as the Adder when they seeke to draw vs into their counsels and practises This is that which Iacob speaketh Genes 49 5 6. Simeon and Leui Brethren in euill the instruments of cruelty are in their habitations into their counsell let not my soule come my glory be not thou ioyned with their assembly for in their wrath they slew a man in their selfe will they digged downe a wall Verse 5. He sent Messengers to Balaam the sonne of Beor to call him saying Behold there is a people come out of Egypt Marke here the resolution and determination of the Moabites confederate with the Midianites in their distresse fearing Israel and perceiuing themselues not able to meet them in the field They do not seek the Lord in their trouble but they send out to an old witch to a notable Sorcerer Hereby we see that it hath bene the vsuall practise and custome of the wicked in their crosses Doctrine Wicked men in trouble resort to witches troubles and perplexities seeing no other helpe to repaire and resort to witches and sorcerers I say euill men in dangers and distresses amongst other vnlawfull meanes vse to goe to coniurers and cunning men which are very witches and wizards This we see in the example of Saul when the Lord answered him not neyther by dreames nor by Vrim nor yet by the Prophets and when the Philistims assembled themselues
they could finde in their hearts not to pray at all not to heare at all not to partake the Sacraments at all yea to breake out into open blasphemy and say with the Atheists and vngodly men Iob 21.15 Who is the Almighty that we should serue him and what profite haue we if we should pray vnto him Many are carried away with dulnesse and heauinesse of body mind an ordinary and dangerous abuse hindering the sauing knowledge of the Gospel This is a subtle slight and suggestion of Sathan whereof many complaine but few striue against and therefore spend the greatest time allotted and allowed for hearing the word in drowsinesse and sleeping and whereas they should raise and rouze vp themselues they hang downe theis heads and lay them on their seates and frame thâ—mselues to snort and sleepe rather then to heare and attend An vnfit and very vnseemely gesture for so high an worke If thou shouldst so behaue thy selfe to thy father or Prince speaking vnto thee wold they not take themselues â—â—e abused at thy hands Balaam chargeth Balak to rise vp and heare but these lye along vnciuilly or turne their backes vndecently or lay them downe vnreuerently contrary to the religious practice of the people when Christ preached at Nazareth on the Sabbaâ—th day Luke 4 20. The eyes of all that were in the Synagogue were fastened on him Many are talking and speaking to others when they should heare God speake and talke vnto them they remooue out of their places to place others and bring them in their sâ—â—tes True it is kindnesse and curtesie are commendable vertues But it is cursed curtesie which is so dearely bought euen with the losse of rhe least sentence and saying of the word of God Others are reading in the Church and bring with them books besides the Scriptures peraduenture of prayers or sermons or such like godly treatises if not of vnprofitable matters in them they exercise themselues spend the time whereas they should hearken to helpe their instruction and not reade to hinder their attention 〈…〉 But do you condemne reading will some say Is it not a good and godly exercise Do not men rather need to be encouraged then discouraged from that duty 〈…〉 I answer that reading is not to be condemned and no man ought to be discouraged from reading We do not reproue the worke done but the time wherein it is done A good thing done in season is twice done A thing done out of season is euilly done To al things there is an appointed time 〈◊〉 3 1 7. and a time to euery purpose vnder the heauen there is a time to keepe silence and a time to speake there is a time to reade and a time to heare a time to pray and a time to receiue the Sacraments To pray by our selues 〈◊〉 6 5 6. or reade by our selues wheÌ„ we should heare together with others in the Congregation or to exercise the tongue wheÌ„ we should vse the eare or to speake to God when we should heare him speaking vnto vs cannot stand with the generall rules of Scripture appointed to direct vs in our publike assemblies Let all things be done to edifying Let all things be done honestly and in order 1 Cor. 14 5 40. The Apostle reprouing the disorders crept into the Lords Supper that when they should eate the Lords Supper euery man took his owne supper afore and tarried not for his brethren whereby it came to passe that some were hungry and others full saith Haue yee not houses to eate and drinke in Despise yee the Church of God and shame them that haue not 1. Cor. 11 21 22. Where he doth not simply coÌ„demne eating and drinking no more then Christ 〈◊〉 11 15. when he whipped out of the Temple such as made the house of prayer a denne of theeues condemned buying and selling but vsing them at an vnfit time Thus we see how it standeth vs all vpon to beware take heed of all abuses that take away reuerence hinder attention to the end we may with meeknesse receiue the word engrafted in vs that is able to saue our foules Vse 3 Thirdly this duty directeth vs vnto another duty namely to prepare our selues before we come ordring the affections of our minds and disposing the powers of our soules in such sort that they may be fitted and furnished for that worke When the people of Israel were to receiue the Law on Mount Sinai â—â—od 19 10 they sanctified themselues purged their conscience from dead works The Apostle hauing set downe the institution of the Lords Supper to the Corinthians and taught them that vnworthy receiuers eate to themselues iudgement and make themselues guilty of the body and blood of Christ â—hat is reâ—â—ed to fit 〈◊〉 prepare â—â—â—eâ—â—es to 〈◊〉 exercises 〈◊〉 our religioÌ„ willeth them to examine themselues and so eate of this bread drinke of this cup 1 Cor. 11 28 29 and not to come hand ouer head in prophane manner Now to this preparation sundry things are required First wee must bring with vs diligence to marke earnestly and obserue carefully the word of God deliuered which auaileth and aduantageth vs much for profiting thereby in knowledge and obedience Diligence maketh a rough way plaine bitter things sweet and hard things easie This Salomon prescribeth to the sonnes of God Prou. 2 1 2 3 4. My sonne if thou wilt receiue my words and hide my commandements within thee and cause thine heart to hearken vnto wisedome encline thine heart to vnderstanding if thou seekest her as siluer and searchest for her as for treasures then shalt thou vnderstand the feare of the Lord finde the knowledge of God This Christ commandeth Iohn 5 39. This also the Apostle requireth Iam. chap. 1 verse 19. We must vse labour and industry not vpon some sudden motion and pang nor by reason of some good company only or for feare of danger but in a continuall course earnest manner as worldlings vse to take paines to attain treasure and riches inasmuch as the heauenly treasures of a better life do farre surpasse all earthly riches that carnall men make their greatest happinesse We see how artificers and handy-crafts men follow theyr Trades who rise early and sit vp late who labour night and day who endure cold and heat to earne a little of this worlds good but where shall wee finde that Christian who so eagerly and earnestly followeth after the kingdome of God and his righteousnes Behold how Merchants compasse Sea and Land and sayle to the furthest parts of the world with danger of theyr liues to get the goods of the earth But greater is the gaine of godlinesse and heauenly wisedome and therefore we should redeeme the time to procure it and sell al that we haue of our owne to purchase it Mat. 13 44 45. Secondly wee must be touched with the feare and dread of Gods Maiesty for feare engendereth
soule and health to the body yea as Oyntment and perfume reioyce the heart so doth the sweetnesse of mans friend by hearty counsel Prou. 27 9. When our brethren teach admonish counsel perswade or rebuke vs we must not stomacke and despite them but be guided and directed by them as Dauid was by Nathan and as Peter was by the Apostle Paul This is set downe in the 141. Psalm Let the righteous smite me for that is a benefite let him reproue me and it shall be a precious Oyle that shall not breake my head It is a rare thing to finde a man that will counsell to follow godlinesse Reuerence him as a counsellor loue him as a friend obey him as a father that will direct thee in the wayes of saluation bring thee backe againe when thou wanderest out of the right path that leadeth to life Thou shalt finde many more euill counsellors then good If one will admonish and perswade thee to godlinesse thou shalt meete with one score that will allure thee to wickednesse But wee must not follow a multitude to doe euill lest we be punished with the multitude It must be our wisedome to learne instruction at the mouth of others The heathen which had no better starre to guide them then the light and law of nature Plutar. in the life of Fabius knew that there were two things did greatly adorne a man and make him renowned for wisedome one to bee able to giue good counsel to himselfe and others the other to be willing to hearken to good counsell when it is offered If we cannot attaine and reach vnto the former point which is an excellent grace of Gods Spirit to instruct and teach others wisedome yet let vs follow the latter and giue eare to the aduice of others when it is giuen vnto vs. For whosoeuer is contented to stoope downe to learn wisedom is alwaies to be reputed a wise man But hee that cannot giue and yet will not take counsell when it is giuen hee that neyther can teach nor will learne wisedome may worthily be esteemed and branded by all men with the name of a foole If either wee can go before others to shew them the way or follow them that lead vs the way we shall not lose the reputation of wisedome Hence it is that Salomon declaring precepts of true wisedome saieth Prou. 12 15. The way of a foole is right in his owne eyes but he that heareth counsell is wise Not onely he is wise that giueth counsell but hee that heareth it The wiseman speaketh not in these words of the outward hearing of the eare but of the inward hearing of the heart For many haue the bodily hearing that want the spirituall The externall vse of the sense cannot be auaileable to make vs wise so that wee must heare with an earnest affection of the mind giue all diligence to follow the counsell that is giuen vs in the name of God To this purpose he speaketh in another place Pro. 15 22. Without counsell thoughts come to nought but in the multitude of counsellors there is stedfastnesse When Herod had offred to giue to the daughter of Herodias because in her dancing dalliance she pleased him whatsoeuer she should aske euen to the halfe of his kingdome shee being before instructed by her mother asked the head of Iohn Baptist in a platter and from the diuellish counsell followed abhominable murther Mat. 14 8 When Rehoboam followed the rash counsell of his yong counsellors that had bene brought vp with him who perswaded him to make the greeuous yoke of his father more greeuous 1 Kings 12 14 this turned to the ruine and renting away of the greater part of his kingdome So then let vs not bee ashamed to follow the counsell of such as are discreet and godly Neither is it greatly materiall who they bee that giue vs good counsell whether our superiours our equals or our inferiours For wee must not weigh so much who is the counsellor as what is the counsel nor who is the aduiser as what is the aduice If it bee good and godly thinke thou that the holy Ghost speaketh and receyue it as proceeding from the Comforter If it be euil reiect it as comming from the Tempter Moses was a wise Gouernour of the people and a worthy Prophet of God like vnto whom arose not a Prophet in Israel Deut. 34 10. whom the Lord knew face to face yet he thought it no shame or reproach vnto him to bee directed and aduised by Iethro his father in law a man farre inferiour vnto him in honour and estimation in hearing the causes and controuersies that arose amongest the people who sayd Heâ—re now my voyce I will giue thee counsell and God shall be with thee Exod 18 19. When Naaman the Syrian came into the laÌ„d of Israel to be cured of his leprosy and the Prophet bad him Go wash himselfe seuen times in Iordan he turned away in disdaine and displeasure and if he had not hearkned to the aduice of his owne seruants who modestly sayd vnto him Father if the Prophet had commanded thee a great thing wouldest thou not haue done it How much rather then when he sayeth to thee Wash and be cleane hee had departed a leaper as he came 2 Kings 5 13. The like we see in Dauid who receiuing reprochful words for the good deeds that he performed and a churlish answer for the kindnes which hee expected was fully in his fully bent and determined to haue bene reuenged on Nabal his whole house for that iniury but by the aduice and counsell of wise Abigail inferiour to him in regard of his sex and condition he was staied from that enterprize so that he sayd Blessed be the Lord GOD of Israel who sent thee this day blessed be thy counsell blessed be thou which hast kept me this day from comming to shed bloud 1 Sam. 25 33. So then we are not to despise the counsell of those that are put in subiection vnder our feete The child is sometimes mâ—de able to aduise his father the seruaÌ„t may sometimes see more then his master the wise may somtimes giue good counsel to her husband and it is no dispraise or disparagement for theÌ„ to hearken to their inferiours but they ought to receyue it as a message brought vnto them from God yea if an enemy should perswade vs to that which is good Plut lib. 〈◊〉 â—rat ex 〈…〉 moâ—â— pâ—â—s we ought to make this benefit and aduantage of him as to hearken to our owne profit This serueth to reproue all those that being lifted vp in a proud conceyt of their own wisedom against whom the Prophet Esay denounceth an heauy woe saying Woe vnto them that are wise in their own eyes and prudent in their owne sight do scorne and contemne that either themselues or any otheâ— shold learne any thing of their inferiors Wee see this and heare it by lamentable experience in
Lyra. in Numb cap. 24. Ferus annot in Numb cap. 24. which they vnderstand that Christ shall conuert all Nations and all mankinde to the Catholick faith for Sheth was the son of Adam out of whose loynes the whol world sprang which is a wrested and far-fet interpretation Others passe by it as if they saw it not Anal. Typ in libros histor or as if it were a stranger to them and they to it and therfore will claime no acquaintance of it wherein wee may better praise their wisedome then their knowledge as those which had rather not shoot theyr arrow then misse the marke and stand stil rather then go out of the way Others make these words all one with the former vnderstand them of the subuersion of the Princes of Moab Cal har in lib. Mosis which is without all sap or sence and besides they should set that downe obscurely darkly which before had bene expressed euidently and plainely Or suppose that some Princes among them might bee called by this name which is to wander without a guide to saile without a compasse and to coniecture without ground or warrant Others among which some of the Iewes also are take it to be some towne of the Moabites D Chytr enar rat in Numer which is here specially threatned These interpretations to which we might ioyne sundry others being meere imaginations without reason or fond collections without truth or new conceites without credit are not to be receyued of vs or approued by vs. So then all things beeing duly considered Analy Iun. in Num. we are rather to follow them that vnderstand the words appellatiuely then properly both because such as take them properly Pelarg cöment in lib. Num cap 24. runne into an vnproper and impertinent interpretation and also because the word is so taken in other places of holy Scripture as Esay 24 4. 2 Sam. 10 4 in which places the word Sheth both without any affixe Pagni thesaur ling sanct with his affixe ioyned to it signifyeth the hinder parts Sedes fundamentum nates which the Physitians by an honest and cleane terme do call the fundament and that place which we sit vpon Wherefore by this borrowed and vnproper speech wee may gather not vnproperly that Balaam vnderstood those people that were behinde him or situate at his hinder parts hauing relation to the situation of his body as then it was placed For when he vttered this prophesie hee looked toward the West where hee behelde the Israelites pitching theyr tents beside Iordan and Iericho as we saw before Num. 22 1 so that turning his face towards the Israelites the people of the East must of necessity be behinde him the East and West being two contrary positions of the heauens so that hee which turneth to the one turneth from the other and if the one be before him the other must needs be behinde him So then as hee stood at that time hee might haue called the Israelites the children of his face or fore-parts being then before him as he stoode as hee doth the Ammonites Midianites and other Easterlings the sonnes of his back-parts being then situate behinde him whom afterwards the Israelites subdued Thus much touching the meaning of this hard place in this prophesie touching the accomplishment of this prophesie it was fulfilled doubly first temporally then spiritually first properly then typically Temporally it was begun in Dauid 2 Sam 8 â— who ouercame the Moabites and put them to tribute and figuratiuely finished in Christ who is the true day-starre arising in our hearts and the King of Kings whose Scepter is a Scepter of righteousnes of whose kingdome shall bee none end whose dominion shall be from sea to sea and from the Riuer vnto the end of the Land Psal 72 8. 60 10. Hitherto of the fourth prophesie The next prophesie following is against the Amalekites which is the fift in number The 5 proâ—sie of Balâ—â— but the second that concerneth the Gentiles For his eyes being cast towardes them and their countrey he pronounceth two things of theÌ„ the one past and the other to come and yet one the fore-runner and procurer of the otheâ— They beganne to fall already by the sword of the Israelites as Moses hath declared Exod. 17 19. This word heere vttered shall pursue them and persecute them vnto the death vntill they be vtterly consumed God hath determined by an vnchangeable decree to haue warre with Amalek for euer and vtterly to put out his remembrance from vnder heauen The Amalekites descended of the race of Amalek the Nephew of Esau as it is testified in Gen. 36 12. They were the beginning of the nations that first vexed and assaulted the people of God after they were brought out of the Land of Egypt they were the first enemies that came out against them to stop their way and passage toward the land of Canaan therefore they are commanded to haue warre with them and to destroy them with the edge of the sword according to the word of the Lord Deut. 25 17 18 19. The Amalekites at this time thought nothing lesse then of theyr destruction to come yet the sentence of death is pronounced against them foure hundred yeere before and they cannot escape the danger thereof This was accomplished partly in Saul 1 Sam. 15 7 who put many of them to the mercy of the sword partly and especially in Christ whâ—se glorious kingdom is the vtter ouerthrow and ruine of al the Reprobate Thus much of the fift prophesie against the Amalekites whose Kingdome then flourished The sixt prophesie of Balaam is against the Kenites their next neighbors The 6 proâ—â—sy of Balâ—â— bordering vpon the Amalekites of whom Iethro the father in law of Moses came as appeareth in Iudg. 1 16. 1 Sam. 15 16 which were part of the Midianites by whom we may vnderstand the Midianites themselues one member being put for the whole one principall family being taken for the whole nation These are here described not only by their present estate but also by their future condition Their presente state was peaceable and prosperous and seemed to promise a continuance of their glorie and is therefore compared to a sure nest builded in a strong rocke as in a place of safety defence Touching their future condition he sheweth that notwithstanding their secure dwelling quiet habitation and that they were without feare of danger to bee hurt of the people of God who neuer disturbed their peace nor offered them wrong yet in processe of time destruction likewise should come vpon them when once the fire of warre should bee kindled and breake in amongst them to wit in part 〈◊〉 7 22. when Gideon with three hundred men put to flight a great hoast of them but most especially when the Assyrians and Babylonians carried them captiue out of theyr owne country For when the Assyrians came vp with an army to waste
Iudea and to carry away the Israelites â—â—remy 25 9. ranging ouer the land raging with fire and sword and wasting the neighbour-Nations they spoyled the Kenites bordering vpon the Iewes which doth verifie the common Prouerbe It is some euil to be neere vnto euill And againe when thy Neighbours house is on fire it is high time to looke vnto thine owne and teacheth vs to esteeme as our owne the damage of our neighbour and to feare lest in the ruines of others our destruction bee conspired This calamity and captiuity was brought vpon them by Saneherib who comming to spoyle Israel spoiled them and as they were carried away out of their owne country together so they returned back againe into their Countrey together as wee reade in the holy history of the 1. Chronicles chap. 2 53. And thus as they tasted of the same misery so God made them partakers of the same mercy as they were afflicted together so also they were comforted together Thus much of the method and meaning of these prophesies The doctrines arising from hence are to be considered according to the seuerall prophesies and first touching the first against the Moabites Verse 17. I see that but not now I behold it but not neere there shall come a Starre out of Iacob c. In this prophesie Balaam foretelleth the future condition of the Moabites declaring both that they shal be destroyed and by whom For God wil raise out of the contemptible stocke of Iacob a bright Starre that shall refresh the Church with his sweete influence and giue them comfort against their enemies This we shewed to be performed in the dayes of Dauid afterward therefore he saith I see it but not now nor neere at hand This teacheth vs Doctrine The Church sometimes hath rest and glory That sometimes God maketh the Church to flourish in this life Howsoeuer God oftentimes bring trouble vpon his Church and affliction vpon his people yet at other times he giueth rest and peace and continueth theyr prosperity a long time This truth receyueth plentifull confirmation out of the booke of Iudges chap. 3.11 30. 5 31. 8 28 it is the maine drift and scope of it to shew how God in the miseries thereof prouideth a remedie and giueth rest round about from all their enemies God sometimes giueth them a time of breathing and recouering their strength and will not suffer the rodde of the wicked alway to rest on the lot of the righteous Psalm 125 3. We haue examples of this in the reigne of Salomon Iehoshaphat Hezekiah Iosiah and other godly Kings which were as strong props and pillars in Gods house a sure stay to the seruants of God in well doing he gaue them an outward estate that flourished both in wealth and peâ—ce This appeareth euidently in the booke of Ester Ester 8 1 16. after he had deliuered them from the mouth of the Lyon that gaped as it were after his prey to deuoure them the Church prospered the head of Mordecai was exalted comfortable letters were published and sent abroad for their safety and vnto the Iewes came light and ioy gladnes honor So the prophet Zacharie prophesying of their returne from captiuity saith That the streets of the City shal be full of boyes girles playing in the streets thereof Zac. 8 5. The booke of Iosuah is a notable storehouse of Gods mercy vnto his church giuing them rest from their enemies as hee had promised them so that none were able to stand before them Iosh 22 4. And as he dealeth with his Church in generall so hee doth with his seruants in particular as we see in Ioseph Moses Dauid and diuers other turning their mourning into ioy Psal 30 11. loosing theyr sack and griding them with gladnes The Reasons of this dealing of the Lord are many and most euident First his eares are Reason 1 open to heare the cries of his children he seeeth their miseries add putteth all their teares in his bottle of remembrance This is it which the Lord declared vnto Moses when he called him to deliuer his people out of the thraldom and bondage of Egypt Exod. 2 7. I haue surely seene the trouble of my people which are in Egypt and haue heard their cry beâ—ause of their Taske-masters for I know their sororwes GOD hath made a couenant of peace with his people hath a compassionate sense of their miseries and a feeling of their afflictions There is a notable agreement and vnion betweene God and his Children They in their crosses and calamities cannot but sigh and mourne and they cannot so soone vtter a groane but by by and by the Lord is touched with compassion This is euidently recorded in the booke of Exodus 2 23 where it is said The childreÌ„ of Israel sighed for the bondage and cried and their cry for the bondage came vp to God The prayers of the faithfull preuaile much with God if they be feruent He vnderstandeth the words of their mouth and the grones of the heart and in his good time will heare them graciously Reason 2 Secondly hee giueth vnto his Church oftentimes a sweet taste of earthly blessings to the end his people might haue all occasions and opportunities to serue him If they should alwayes beare the yoke vpon their necks and haue the heauy burden of affliction lying on their backs though they were strong in faith and had their hope fixed in GOD yet they would be soone dismayed and discouraged and ioyne with the wicked falling into the impieties of their persecuters But God is the sunne and the shield of his Church hee will giue grace and glory vnto it and withholde nothing that is good from them that walke vprightly Psal 84 11. He will comfort and defend them in their danger he will exalt them to dignity after their distresses least they should bee too much daunted and discomforted This is the reason vsed by the Prophet The rod of the wicked shall not alwayes rest on the lot of the righteous lest the righteous put foorth their hand vnto wickednesse Psal 125 3. Vse 1 The vses now are to be marked and obserued of vs. First acknowledge from hence with a sweet feeling the infinite loue compassion of God toward his people he delighteth not to be alwayes chiding and his anger endureth not for euer Hee will not haue his Church to be alwayes vnder the crosse but sendeth it some release For hee endureth but a while in his anger but in his fauour is life c. Psal 30 5 6. Thus doth the Lord giue encouragements and comforts vnto those that faithfully serue and rightly worship him whereby hee not onely testifieth his owne loue toward them but allureth others by their example to trust in him and daunteth all their enemies that hoped to haue seene their destruction Such therefore as are not mooued to confesse the loue of God vnto his seruants and see not his kindnesse toward them haue
frozen harts and shew themselues vnworthy of so great mercy Vse 2 Secondly it sheweth vs that it is vnpossible for all the tyrants and enemies vnder heauen to prolong the time for the further vexation of Gods people when God hath determined the release and appointed the end of their troubles All the creatures of God shall helpe them and worke for them yea hasten the purpose and counsell of God This appeared very notably in the deliuerance of Israel out of Egypt When the time of foure hundred yeares which God had appointed were expired albeit the King and his people had concluded to detaine them in bondage they were by the ouer-ruling hand of God moued to thrust them out of the land Exod 12 33 and 14 22. yea euen to hyre them at a great price to depart giuing them iewels of siluer and gold and casting vpon them the most precious things that were in their possession Pharaoh and his people forced them out of the land in hast and whē they were hardned to follow after them to bring them backe againe the winde wrought for them the sea gaue them passage and GOD that ruleth both winde and sea drowned their enemies The time of deliuerance was come and who could hinder or deferre it The like wee see in the bringing of this people out of captiuity and bondage in Babylon nothing seemed more vnlikely or vnpossible vnto the Saints themselues for when the proclamation for the returne of the people was published Psal 126 1 2. the wonderfulnesse of the deliuerance seemed so great and incomprehensible that they could hardly perswade themselues of the truth thereof vntill they saw the Gentiles speake of it and helpe them forward with ayd toward theyr country This serueth greatly to comfort and cheare vp the hearts of the faithfull that seeing God will giue rest vnto his beloued people vaine are the practises of the enemies althogh they band themselues together as Herod Pontius Pilate and the high Priests did in the dayes of Christ yet we haue assurance of deliuerance they shall not alwayes preuaile the people of God shall be preserued and all shall work for the best for their owne safety Thirdly this must teach vs in the time of Vse 3 our distresses while wee lye vnder the Crosse to relye vpon God whatsoeuer troubles and tentations arise although we should come to the gates of the graue and passe by the doore of death we must lift vp our heads knowing that our deliuerance draweth nere This then serueth to worke patience in the seruants of God and to teach vs to waite vpon him vntill the time of rest and refreshing come from the presence of God for surely it will come as the Prophet Habbakkuk teacheth chapt 2. verse 3. The vision is yet for an appointed time but at the last it shall speake and not lye though it tarry waite for it shall surely come and shall not stay So when the Angel had limited the time of the desolation of the holy people and of the deliuerance of the Church he pronounceth him blessed that waiteth vntill that time Dan. chap. 12. verses 11 12. And when the soules of them that were killed for the Word and the Testimony which they had maintained cryed out with a lowde voyce from vnderneath the Altar How long Lord which art holy and true Dooest not thou iudge and auenge our bloud on them that dwell on the earth An answer was giuen vnto them That they should rest for a little season vntill the number of their Brethren were fulfilled Reuel chap. 6. verse 10. This the Prophet Dauid sheweth to haue beene his practice earnestly waiting vppon the Lord for helpe and deliuerance out of all his troubles and dangers as Psalme 123 verses 1 2. I lifte vp mine eyes vnto thee which dwellest in the heauens Behold euen as the eyes of seruants looke vnto the hand of their masters and as the eyes of a maid vnto the hand of her mistris so our eyes waite vpon the Lord our God vntill he haue mercy vpon vs. Great are our feares and troubles and many bee our infirmities it behooueth vs greatly therefore to cleaue vnto the liuing God without separation and euermore continue our trust in him and to poure out our meditations and prayers before him vntill such time as hee graciously looke vpon vs and grant our petitions yea it is our dutie whensoeuer we perceiue the time of our deliuerance to approach or to be expired or any signes and tokens thereof as the sprouting of the Figge-tree to appeare and to bee offered vnto vs from GOD it is our duty I say to raise vp our faith and to intreat God to bring his purpose to passe and to make good the words of his owne mouth When Daniel by reading the Prophets of God knew that the number of yeares appointed for the desolation of Ierusalem was expired he turned his face to the Lord with prayer Daniel 9 2. in fasting in weeping in sackcloth and ashes Vse 4 Lastly it is the duty of all such as lye not vnder the crosse to commend the common cause of their brethren to God Hath God giuen vs rest on euery side Do we liue in ease sitting vnder our Vines and Figge-trees enioying peace and liberty vnder a gracious Prince Do we enioy health and wealth and taste not of the bitter cup of affliction that others drinke of It is required of vs not to forget the affliction of Ioseph but to be mindfull of the miseries of other parts of the Church and to haue a fellow-feeling of their sorrows as that we be thereby prouoked to call vpon God for them This the Apostle vrgeth the Church of the Corinthians to thinke vpon 2 Corinthians chap. 1. verse 7 that they being partakers of the suffering of the Saints may also be partakers of the consolation This is a duty needfull to be learned and considered Wee know not what troubles may fall vpon our selues There is nothing that happeneth vnto any of our brethren but it may fall vpon our owne heads Let vs therefore call vpon God for others and remember them that are in trouble Heb. 13 2. as if we were troubled with them that so we may haue the benefit of other mens prayers be deliuered when wee fall into troubles It is therefore a duty that we owe to God and our brethren being touched with a respect of his commandement of their misery His commandement should compell vs their miserie should mooue vs not to be forgetfull of their condition And from hence we should haue a double meditation First it is our parts to praise the name of the Lord when hee giueth to our brethren or to vs any share of this outward prosperity and manifesteth his loue vnto vs by deliuering our soules from death our eyes from teares and our feete from falling Psalme 116 8.14 When he causeth our houses to be inhabited our streets to bee replenished our
the duty the profite more then the labour Some are cruell and sauage wolues not sparing to deuoure the flocke by open violence Some are cunning and crafty Foxes vndermining the faith of the faithfull Many vnstable people that are euer learning and neuer attaining to the knowledge of the truth are greatly offended because of the vanity and variety that is in mens opinions and heereupon they cry out they know not what way to take they know not what doctrine to receiue they do not know in such diuersities what to beleeue This scandall is hereby remoued and this obiection answered For seeing we learne that the end of wolues and seducers is to be occupied about Gods people to ruine them it followeth that the Church of Christ vpon earth shall alwayes haue some of these wolues and false Teachers carrying a shew of lawfull Pastors but indeed are rauening wolues Wolues shall alwayes be in the Church of one sort or other such as teach false doctrine or persecute Gods seruants or louing the hyre more then the sweate or heate of the day and the wages better then the worke and the gaines rather then the paines and labour Christ our Sauiour whē the Pharisies had spoken against him Iohn 7 47. and 8 13. and 9 16 24 and sought both by perswasion and excommunication to leade away the people to make the faithfull wise against their practises declareth his office and person in a Parable Iohn 10 14 30. wherein he compareth Gods chosen to sheepe and himselfe to a Shepheard by this occasion he aduertiseth them of three sorts of Teachers which meddle with the flocke of God the first is a Shepheard the second an hyreling the third a theefe and a robber Christ also testifieth that there shall bee false Christs and false Prophets in the Church that shall deceiue if it were possible the elect of God Math. 24 24. So then we are not to wonder at it as at a strange thing when we see diuersity of iudgements and contrariety of opinions nor by by to say A notable subtilty of the diuell to seduce men Alasse what shall we doe that are simple There are great Doctors of one side and as great Doctors of the other side I will neuer be setled in religion till all be agreed This is a notable illusion of the diuell and a subtle delusion whereby vnder a great shew of wisedom he draweth many to destruction For these men thinke they speake discreetly and wisely and yet they speak most ignorantly and foolishly For wilt thou not resolue of thy religion vntill there be a generall agreement and a full accord of all parts Then thou wilt neuer be setled nor resolued thou wilt neuer bee of any religion inasmuch as thou shalt neuer see that perfect concord which thou supposest surmisest Where the good husbandmā soweth his good seed the enuious will sowe his darnell Math. 13 25. Hence it commeth to passe that in the Church there haue alwayes beene Teachers against Teachers Prophets against Prophets Apostles against Apostles Preachers against Preachers For as God raysed vp his Prophets so hath the diuell his false Prophets as Christ chose his Apostles so the diuell called his false Apostles as God hath his Church so the diuell hath his chappell and as God hath two or three gathered together in his Name the diuell will haue twenty gathered together in his name When God sent Moses and Aaron to worke myracles in the sight of Pharaoh to warrant his calling and to bring his people out of the Land of Egypt the diuell had his two ministers Iannes and Iambres that withstood Moses and Aaron deluding the Egyptians and hardening Pharaoh in his euill When Ieremy had in the Name of God denounced captiuity to be brought vpon the people and determined the time to be seuenty years the diuell prouoked Hananiah a false Prophet to speake in the presence of all the people that within two yeares the vesselles of the Lords house shall be restored the yoke of Nebucadnezzar broken such as were carried away be deliuered out of captiuity Ierem. 28 3 11. When Micaiah prophesied the ouerthrow of Ahab and the scattering of Israel vpon the Mountaines as sheep that had no Shepheard 2 Kings 22 17 22 the diuell bestirred himselfe went out as a false spirit in the mouth of all his Prophets Heere we see Prophets teaching against Prophets and the seruants of God set against the seruants of the diuell This is it which the Apostle Peter witnesseth 2. Pet. 2 1 2. There were false Prophets also among the people euen as there shall bee false Teachers among you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them c. True it is it is a great tentation when wee behold such difference and opposition Moses and Aaron saw the enchanters counterfet the signes and myracles which they wrought by the finger of God yet did they not distrust their calling nor cry out against God A man would thinke Moses and the Magitians to be of equall power and authority and one to bee esteemed as much as the other Thus the vngodly shall alwayes finde something to delude them and to hold them in blindnes Such as will not beleeue the truth shall be fed with dreames and be deceiued with lyes 2 Thes 2 10. Notwithstanding as the rod of Moses deuoured the charmers rod so the truth shall ouercome errors and the light of the Sunne shall abolish the darknesse of the night This the Apostle Paul alledgeth to comfort Timothy and in his person encourageth all the seruants of GOD and Ministers of his word shewing That he will prouide that his truth shall not alwayes be oppressed though it be suppressed for a season yet in the end it shall preuaile 2 Tim. 3 3 8. God will make it to be receiued and entertained when Satan and his instruments shall be confounded Albeit Iannes and Iambres withstood Moses and resisted the truth yet their madnes was made manifest to all Thus then we haue two manner of comforts when we see the truth not receiued Two cōforts when we see the truth of God gainsaid but resisted not beleeued but contradicted First because the Lord vseth vs no otherwise then he hath vsed his Church at all times and in all ages Moses and the Prophets had continuall warre made against them CHRIST and his Apostles were gaine-sayed and withstood therefore let vs take it patiently at this day if we suffer and sustaine the like measure at the hands of wicked and vngodly men For we must not looke that our condition should bee better then of Moses and the Prophets or what reason haue we to expect a priuiledge or prerogatiue aboue them Secondly the end shall alwayes be good the yssue blessed though it greeue vs to fight and the truth sometimes seeme to be in danger yea to be vtterly abolished let vs waite Gods leysure and consider that howsoeuer
2 1 2. Let vs pray heartily for their preseruation life health wealth prosperity and encrease of all honour considering that the prayer of a faithfull man auayleth much if it be feruent Vse 3 Lastly we learne heere to feare them onely for euill doing So long as wee doe well it skilleth not who stand by vs and see vs thogh the eyes of al men be vpon vs. The duty of the Magistrate is to allow approue it to commend and reward it This is it which the Apostle teacheth Magistrates are not to be feared for good workes but for euill wilt thou then be without feare of the power Doe well so shalt thou haue praise of the same but if thou doe euill feare for he beareth not the sword for nought Rom. 13 3. Where wee see they are in regard of their high place a terror to men but it must be to the wicked to the godly they should not bring any terrour This should comfort encourage all the faithfull in well doing the Magistrate is to them as a sanctuary and citty of refuge they should repaire and resort vnto them in time of trouble they are as a buckler to defend them and as an hauen to harbour them from the stormes and tempests that beat vpon them This is practised by the Shunamite who departed out of the land of Israel and soiourned in a strange land during the famine when she returned backe she called vpon the King for her house and for her land So the King appointed her an Eunuch saying Restore thou all that is hers and all the fruites of her lands since the day shee left the land vntill this time 2. Kings 8 3 6. She vsed the ordinance of God as he had commanded and God gaue a blessing vnto his owne ordinance Againe this serueth to terrifie vngodly men let them be restrayned from committing euill if not for conscience yet for feare if not for loue of godlinesse yet for the certainty of punishment that shall fall vpon them Although for a time they may escape yet in the end they shall bee met withall Moreouer it must put all Magistrats and superiors in mind to order the ends of their calling aright True it is there are two sinnewes of a common-wealth which knit the parts together to wit punishment and reward But it is not enough for them to shew mercy and iudgment but they must shew mercy to whom mercy belongeth and iudgement to whom iudgement appertaineth It is the office of the Minister to teach and to reproue to comfort to threaten to raise vp and to cast downe to root vp and to plant but if he comfort the wicked and harden them in their sinnes speake peace to whom the Lord hath not spoken peace and againe if hee threaten iudgment cast downe the heauy hearted and seeke to quench the smoaking flaxe and to breake the bruised reed he is not that wise Scribe which must giue to euery one in the family his portion in due season 2 Tim. 2 13. nor that workeman which needeth not to bee ashamed diuiding the word of truth aright So likewise it is the office of all Magistrates to punish and to reward to correct and to comfort without these no kingdome can flourish no citty can stand no house can continue But it behooueth them to consider who ought to bee the obiect and subiect as well of the one as of the other They must not discountenance the godly and embolden the wicked they must not spare the guilty and oppresse the innocent Their Lawes must not bee as the spiders web to catch the flye and to hold the gnat but let goe greater things and suffer them to escape to breake away from them They must make a difference betweene the cleane and vncleane betweene the holy and prophane He is a bad gardiner that plucketh vp his best plants and choisest hearbes of greatest price and suffereth the thornes thistles to take root and prosper which should bee cut downe and cast into the fire Math. 3 10. Hee is a bad husbandman that plucketh vp the wheat and good corne out of his field which was to bee gathered into the barne when the time of haruest came and suffereth tares and darnell to grow which were fitter to be bound in sheaues and burned Math. 13 29. It is no mercy to spare the life of the wolfe and to shed the blood of the Lambe Heereupon it is that Salomon saith Prou 17 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abhomination to the Lord. This appeareth in Ahab who solde himselfe to worke wickednesse in the sight of God and brought destruction vpon his owne head as well by slaying the innocent that should haue beene defended as by sparing the wicked that should haue beene destroyed For when the bloud of Naboth was spilt as water vpon the earth that cannot be gathered it cried to heauen for vengeance And the Lord paid him home to the full in his owne person and in his posterity 1 Kings 21 19 and 22 38. And when he spared Benhadad whom hee ought not to haue spared the Lord said vnto him Because thou hast let goe out of thine hands a man whom I appointed to dye thy life shall go for his life and thy people for his people 1 Kings 20 42. To this purpose wee reade in another place of Prouerbs chap. chap. 24 24. He that saith vnto the wicked Thou art righteous him shall the people curse and the multitude abhorre him Let vs all lay this to our hearts If we haue any in our seuerall gouernments that are godly feare the Name of God let such bee made much of let them finde our helpe and fauour let them bee comforted and encouraged in well doing But on the other side we are not to winke at the wicked but labour to finde them out and to draw them out of their dens where they lurke watching their seasons to pester poyson others remembring alwayes the ends for which God hath lifted vp the heads of all Gouernors aboue their brethren to wit that euill doers should be punished and that such as do well should be commended considering duely diligently that the time will come when they must giue an account to God of the Stewardship committed vnto them Verse 6. And behold one of the children of Israel came and brought vnto his brethren a Midianitish woman in the sight of Moses c. In these words is offered vnto vs an example expressing the nature of sinne where once it is entertained For behold here how they grow in sinne and proceed from euil to worse from a great sinne to a greater At the first they departed out of the hoast of Israel and went to the people of Moab and Midian with whom they coupled themselues so that albeit they sinned yet they had some shame of sinne and made some conscience of committing it opēly amongst their
regard neither God nor men neyther heauen nor hell neyther saluation nor damnation This is indeede a dangerous estate and a feareful condition Vse 2 Secondly seeing euill men waxe worse worse we may conclude that their iudgment sleepeth not but is encreased as their sinne encreaseth yea it is not farre off but lyeth at the doores Euery sinne is in it owne nature a sin to death and a remouing from God the wages of it is death and prouoketh to an vtter consumption of vs Rom. 6 23 how then can we answere so many thousands if one bee so grieuous For if the Lord marke what is done amisse who shall be able to stand Thus the Apostle setteth downe their condition that were setled in wickednesse That their condemnation long since resteth not their destruction stūbreth not 2. Pet. 2 3. So then we may assure our selues that the iudgments of God follow at their heeles when men are come to the top and heighth of their sinnes Thus it was with the old world when their wayes were wholly corrupted then was the earth vniuersally drowned When the Sodomites became exceeding sinners against the Lord and their sinnes cryed to heauen the Lord rayned downe fire brimstone vpon them When Israel abounded in all sinne that there was no truth nor mercy nor knowledge of God in the land but that by swearing and lying by killing and stealing they brake out and blood touched blood the Lord denounceth by his Prophet That the land shall mourne and euery one that dwelleth therein shall he cut-off Hos 4 1 2. When the Amorites had filled vp the measure of their sins Gen. 15 14. they should be rooted out of the Land and the people of God come in their stead Where the Lord declareth that howsoeuer this people were exceeding sinners in the dayes of Abraham and deserued to be rooted out at the very first yet did he withhold his hand and waited for their repentance a long time vntill they were past recouery Do we then see any waxe worse and worse and encrease in sinne as they grow in age We may conclude that so soone as they are become ripe nay rotten in their sinnes the appointed time of God draweth on to destroy them For euen as men when their Corne is waxen ripe and the fields are white vnto the haruest doe thrust in their sickles Mark 4 29. and cut it downe so will the Lord deale with all the vngodly for when their sinnes are at the highest then his iudgements are at the neerest according as the Apostle Iohn sheweth that an Angell came out of the Temple crying with a loud voyce vnto him that sate on the Cloud Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe Reuel 14 15. This is it which was declared in a vision vnto Amos where the Lord shewed vnto him a Basket of Summer fruite and saide Amos what seest thou who answered A Basket of Summer fruite Then the Lord saide vnto him The ende is come vpon my people of Israel I will passe by them no more Amos 8 1 2. Declaring thereby the ripenes of their sinnes and the readinesse of Gods iudgements to giue them their reward Wherefore whatsoeuer sinnes vngodly men commit the old are not forgotten and onely the new remembred but all both old and new do come together adde vnto the heape that the measure beeing full pressed downe shaken together and running ouer certaine destruction may fall vpon them Let vs not make a mocke of sinne or thinke that God hath forgotten it when wee haue forgotten it The iniquities that men commit one day are forgotten with them the next and such as are practised in their youth are past their knowledge before they come to age but we cannot hide them from the Almighty Who writeth bitter things against vs and maketh vs to possesse the iniquities of our youth Iob 14 26. Psal 25.7 Euery sin shall helpe somewhat to encrease the weight and make our account the greater in the day of account for as euery Corne of wheat helpeth to fill vp the bushell and to enlarge the heape so doth euery sinne that we commit helpe to bring our wickednesse to the full And as men keepe their bookes of reckonings and accounts which they wil bring forth when they are to reckon so the Lord to the end we may know that he seeth and remembreth our offences is saide after the manner of men to keepe a Register of the deeds of men and to write them vp in the same and euery sin serueth to fill vp the accounts Reuel 20 12. He noteth so many oathes as euery day come from our vncleane mouthes our drunkennesse at this time and that place and in that company our whoredomes vncleannesse and wantonnesse our contempt of his word our neglect of this sermon and that sermon on this Sabboth and on such a Sabboth so that wee shall finde when the day of reckoning commeth sins vpon sins and heaps vpon heapes vntill the measure runneth ouer and when wee must goe the way of all flesh they will stand before vs as an huge Sea whereof we can sound no bottome to swallow vs vp For if we must giue an account for euery idle word at the day of iudgment Mat. 12 36 how much more for our blasphemies and vncleane deeds which are without number Which should make vs cry out with the Prophet O Lord I know that the way of man is not in himselfe neither is it in man to walke to direct his steppes Lord correct me but with iudgment not in thine anger lest thou bring me to nothing Ier. 10 23 24. To conclude howsoeuer God spare long because hee is patient yet if wee grow worse and worse and abuse his patience and run into all ryot and excesse of sinne he will fill vp the viole of his iudgment and powre out his wrath vpon vs to the vtmost This serueth to answere the curiosity and to stop the mouthes of many men who seeing wicked men proceede in sinne and prosper in their wayes are offended and are ready to say Doeth not the Lord see this Or is there no righteousnesse in the Almighty Why doth the way of the wicked prosper and why are they in wealth that rebelliously transgresse Ier. 12 1. God suffereth wicked men a long time because their sinnes are not yet full the measure is not filled vp but waite a while and they shall not goe vnpunished Vse 3 Lastly seeing men giuing themselues ouer to sinne come at the last to bee frozen in the dregges of it it is our duty to resist the beginnings to preuent the breach and to stop the first course of it It is as a serpent that must be trod on in the egge it is as a birth that would be smothered in the conception Let vs take heed that sinne grow not into a custome and get an habit This is it which
supplanted and then it will make vs carefull and watchful ouer our own harts But wher there is want of this faith there men are rash and foole-hardy and feare nothing at all and so like blinde men they fall into the pit cause others to fall This is the cause that Satan in the beginning laboured to batter this fortresse and to vndermine the faith of our first parents that they should not beleeue the word of God and so entertaine communication with him Genes 3. So hee sought to shake the faith of Christ in the first place but the Prince of this world found nothing in him Let vs therefore take to vs the shielde of Faith wherewith we shall be able to quench all the fierie darts of the wicked Ephes 6 16. And albeit we cannot but liue in the world with wicked mē as the Apostle teacheth 1 Cor. chap. 5. verse 10 yet must wee beware wee do not eate with them verse 11. that is conuerse with them and ioyne in league with them lest if wee run with them into euill it turne to their and our destruction To conclude therefore let vs remember that if wee be partakers with them in their sins we shall also be partakers in their punishment and learne to be faithfull fearefull and carefull 52 And the Lord spake vnto Moses saying 53 Vnto these the Land shall bee diuided for an inheritance 54 To a fewe thou shalt giue the lesse inheritance to euerie one shall his inheritance bee giuen according vnto those that were numbred of him 55 Neuerthelesse the Land shall bee diuided c. 56 According to the lot shall the possession therof be c. In these words we haue the second part of the Chapter containing the commandement of God touching the diuiding of the Land amplified by the forme or manner of the dooing of it first by an Arithmeticall proportion according to the number of names hauing regard to the multitude or fewnesse of them they that were moe in number were to haue the greater inheritance and they that were fewer a lesser And this was one end of this new numbering taken of the people in this place whereas they had beene numbred before Secondly to auoyd partiality and contention it must bee done by Lot that they might rest in that diuision no lesse then if it had beene done by the immediate voyce of God from heauen So then as all the Tribes had not an equall number of persons so they were not to receyue an equall measure of inheritance and as they differed in multitude so they were to differ in their portion and partition of the Land If they had receiued all an equality some should haue beene burthened with superfluity and others streightned through penury The Doctrine arising from hence is this Doctrine God prouideth sufficiently for all his people That God prouideth sufficiently for all his people Euery man hath his portion assigned him of God vpon the earth It is his will and pleasure that all should haue their measure of earthly things not some to haue all and some nothing at all but all to haue some part Deu. 15 7 8 10. God would haue no begger in Israel When the Lord sent downe Manna and fed his people with Angels food all the hoast from the highest to the lowest had enough He that gathered much had nothing ouer and hee that gathered little had no lacke Exod. 16 18. 2 Cor. 8 15. To this end he instituted deacons in the Church mercifull men to looke to the poore that none should bee neglected in the dayly ministration Actes 6 1 3. 4 34 there was none in the Church of Christ that lacked forasmuch as distribution was made to euery one according as he needed This was no Anabaptisticall communion but a Christian communication of outward and earthly things as euery man had neede And heere we haue not a disanulling of propriety but an establishing of charity The Euangelist Luke describing the state of the church after Christs ascension saith that the multitude of them that beleeued were of one heart and of one soule neither said any of them that ought of the things which he possessed was his owne but they had all things common Act 4 32. Rom. 12 13 2 Cor. 9 9. Reason 1 The reasons are manifest For he prouided for man in the beginning before hee had any being or beginning as he prepareth milke in the mothers brest before the infant be broght forth into the world He made all things necessary for man before he made man himself Gen. 1. 2. much more will he prouide for vs after we haue life and bodies giuen vnto vs. Secondly who gaue vnto vs life whence haue wee receiued our bodies Is it not from God is not he our Maker and are not wee the worke of his hands Our Sauiour teacheth vs That the life is more then meate and the body thē raiment Matth. chap. 6 25. If then we haue receiued life from him wee shall also receyue meate to sustaine life and if he haue giuen vs our bodies he will giue vs garments to cloth our bodies and to couer our nakednes Thirdly he feedeth all his creatures that he made He causeth grasse to grow for the Cattle hearbe for the seruice of man that hee may bring forth food out of the earth Psal 104 14. Yea the yong Lions roare after their prey and seeke theyr meate from God verse 21. He giueth to the beast his food and to the yong Rauens that cry Psal 147 9. The Lord is good vnto all and his tender mercies are ouer all his workes Psal 145 9. So the eyes of all waite vpon him and hee giueth them their meate in due season hee openeth his hand and satisfieth the desire of euery liuing thing verse 15 16 much more then will he prouide for man whom hee made after his owne image and set him to rule ouer the beasts of the field and the fowles of heauen Fourthly euery man by the instinct of nature and the light of grace prouideth for his owne children and supplieth all their wants and euery Gouernor ministreth food and necessary things for his family Prouerb 31 15. and he that doth not this Hath denied the faith and is worse then an Infidel 1 Tim. 5 8. We are Gods owne people we belong to his household and family he is the Creator and we his creatures he is our father and wee his children he is our master and we his seruants he is our sheepheard and we his sheepe If then he should not feede vs and prouide for vs hee should deny himselfe and falsifie the worde that is gone out of his owne mouth which is vnpossible This reason is vrged by our Sauiour Christ Matth. 7 9 10. Luke 11 11 12 13. This reproueth those that neuer thinke they Vse 1 hau◠enough neyther will know what is sufficient no not when God hath giuen them great plenty and abundance They that haue
others euen in priuate houses and families The Law of God and man allow not nay they condemne the common practice of brawling fighting quarrelling or challenging one of another into the field for priuate and personall wrongs whereby the seedes of murther and shedding of blood are sowne which soone grow vp to ripenesse and perfection and yeelde a dolefull haruest of sorrow and repentance when it is too late if they bee not weeded out of the heart betimes Whosoeuer shall thinke it a disgrace to refuse such challenges let them also thinke it a disgrace to walke in the wayes of God and to obey the good Edicts of Princes and the wholesome lawes of the Commonwealth It is the greatest grace that can be to yeeld obedience to God and contrariwise it is no credite to sinne against him to saue and salue vp a supposed honour and reputation among men It is the duty therefore of all that liue in priuate societies when they haue hard or wrong measure offered vnto them to go to their fathers or masters for they are Magistrates in the house and are within their owne doores as Kings to rule and Officers to gouerne and no man ought to reuenge his owne cause and quarrel he is as a Marshal to right euery mans cause that is vnder his roofe and to maintaine their credite and reputation The causes of these duels are euill Zedegin loc commun pag. 457. sometimes pride vain-glory sometimes couetousnesse and greedinesse of gaine and the cause of all these causes the diuell himselfe who was a murtherer from the beginning The effects thereof are no better for they cause deadly feudes breed hatred neuer to be appeased nourish contention and confusion hinder prayer and holy exercises of Religion shed mans blood made in the Image of God and bring downe the vengeance of God vpon our owne heads For how often doe such quarrels beginne with brawling and end in blood which once being spilled cannot be gathered vp Let all such therefore as eyther challenge or accept of challenges consider this point that hee which killeth maketh himselfe guilty of execrable murther before God and the blood so shed cryeth as it were with a loud voyce against him to heauen and neuer ceaseth till it hath called downe vengeance and touching him that is killed let him know that he is no better then one of the martyrs of the diuell For as God hath his Martyrs that dye in his cause What we are to thinke of Duellists so the diuell also hath his martyrs that dye in his cause and such as shed their blood are the diuels executioners and no better We can hold no other opinion either of the one or of the other neyther of him that killeth nor of him that is killed whatsoeuer they thinke of themselues and therefore let them looke to it that are so prodigall of their liues or of the liues of others 3 Our father dyed in the wildernesse and he was not in the company of them that gathered themselues together against the Lord in the company of Korah but dyed in his owne sinne and had no sonnes 4 Why should the name of our father be done away from among his family because hee hath c. 5 And Moses brought their cause before the Lord. The plea of the daughters oâ— Zelophehad In these words the daughters of Zelophehad plead their own cause to haue their part in the diuision of the land not to be shut out from their inheritance The plea is good and well grounded and they vse sundry reasons of no small importance First because their father dyed in the wildernesse in his iourney toward the land of Canaan and therefore the same inheritance that was due vnto him being aliue should not be denyed to his issue being dead For seeing hee died in the way before any of the Israelites could take possession of the land of promise hee could leaue to his daughters nothing but the promise of GOD and a liuely faith appprehending the same which no doubt was truly grafted in them or else they would neuer haue beene so earnest in this matter but haue let it alone till the conquest of the land and the displanting of the Canaanites They plead that he was not partaker with Korah in his conspiracy but dyed in his owne sinne that is as all other men do and must do that are sinners forasmuch as the wages of sinne is death Rom. 6 27. Now vnder this conspiracy of Korah heere expressed we must vnderstand all other mutinies of the same nature that he ioyned not with any in their rebellions neyther was partaker with any seditious persons whereby hee should deserue to be excluded from his possession of the land If any aske Obiect why this conspiracy of Korah is named and singled out aboue any of the rest of the murmurings which were many and of many I answere first because this was late and yet fresh in remembrance Secondly Answer it was more eminent then any of the rest and as it were swallowed vp the memory of all the former Thirdly because it seemeth hee died at the same time that Korahs treachery brake out and therefore hee might more easily bee thought to bee destroyed with them But though he dyed at the same time yet he died not of the same crime as likewise it fell out that Methushelah died immediatly before the flood it might be after it began to raine vpon the face of the earth but was not swept away with the flood And heere it is not to be forgotten that some of the Hebrewes as also we noted before chap. 15 21 are of opinion that this Zelophehad was the man that gathered stickes vpon the Sabbath day others thinke Vatabl aâ—â—â—â— in hunc locum that he was one of them that died by the biting stinging of the fiery serpents chap. 21 6. But the purpose of his daughters was to bring to their remembrance that their father had committed no act whereby his issue should bee denyed or debarred of their inheritance because he died a naturall death and went the way of all flesh and when he had serued his time was gathered to his fathers An other reason is because he left behind him no sons or heires males of his body lawfully begotten whereby it might and would come to passe that the name of a family in Israel should perish if no portion of the inheritance were assigned to his daughters In al this plea we may perceiue in them a notable example of honouring parents in that they are careful that the Name of their father should not be buried in perpetuall forgetfulnes but bee honourably remembred preserued which all ought to follow Likewise an example of faith beleeuing the promise of God for except they had assured their hearts that God would performe his promise and make good the wordes of his owne mouth spoken to Abraham Isaac and Iacob they would neuer haue made such
carefull to settle our consciences in the true feare of his Name then to settle our estates in earthly and transitory things remembring that godlinesse is profitable to all things and hath the promises of this life and of the life to come 1 Tim. 4 8 and that if first of all we seeke the kingdome of God all other things shall be ministred vnto vs Matth. 6 verse 33. Lastly it serueth to reprooue meere ciuill Vse 3 men that regard nothing but to liue ciuilly among men but neuer regard to know God to glorifie his Name So farre do the Turks Infidels go but except our righteousnesse exceed theirs wee cannot enter into the Kingdome of Heauen Our first and cheefest care ought to be of Religion but these haue no care of it at all They regard the praise of men more then the praise of God Yee shall offer vnto the Lord two Lambs of a yeare old one in the morning the other at euen Touching the Lawes of an holy nature some were appointed as necessary for them to obserue and some voluntary Touching the necessary Lawes they are of foure sorts some were daylie some weekly some monethly some yearely or rather to speake more properly Moses speaketh heere of foure sorts of oblations or sacrifices First of such as were offered euery day Secondly of such as were offered euery weeke Thirdly of such as were offered euery moneth Lastly of such as were offered euery yeare Touching the voluntary we shall speake afterward chap. 30. The holy time that concerneth euery day is the morning and euening sacrifice offered dayly the weekly holy time is touching the Sabbath the monethly is touching the Calends or first day of euery moneth the yearely is touching the feasts of the Passeouer of Pentecost of Trumpets of Humiliation and of the Tabernacles All these lawes were in a manner before handled while the people abode at Mount Sinai If any aske the Question Quest why then they are againe heere repeated I answer first Answer because they were now come to enter into the Land beeing in a manner vpon the borders thereof chap. 27 12. God would therefore put them in minde of this Why thâ—se lawes are againe heere repeated that when they should possesse the Land they must be mindfull of his worship and their owne duty Secondly because few at this time remained aliue which had heard or if they had heard could remember these lawes that then were published propounded all being now dead except Caleb and Ioshua which were numbred before as we saw in the end of the 26 chapter Thirdly the ceremoniall worship had beene intermitted in the wildernesse for many yeares as circumcision Iosh 5 and many other like ordinances by reason of theyr continuall iournies or at least continuall expectation of them Lastly God doth heereby comfort and confirme his people after theyr manifold prouocations and murmurings testifying thereby that as a mercifull Father he is reconciled vnto them the remembrance of theyr sinnes buried and that he hath determined to do them good all the dayes of their life Now the first thing to be considered is the daily sacrifice The daily sacrifices of the Iewes the vses thereof to vs. in which was to bee offered morning and euening a Lambe fine Flower Wine Oyle these were to be offered continually as a burnt offering vpon the Altar which law was not to take place vntill they came into the Land as we heard before in the like case chap. 15 2. because in the Desert they wanted many things necessary Deut. 12 8 which was a sufficient dispensation for the omitting of them for when God doth require any thing he giueth meanes to performe it and did neuer impute it as a sinne vnto them when an ineuitable necessity did hinder them and the desire to obey is no lesse accepted then obedience it selfe Of this dayly sacrifice with the rites thereof to be performed euery morning and euening wee reade at large Exod 29 38. they must do it day by day continually So 1 Kings 18 when Eliah conuinced Baals Priests there is mention made of theyr chusing dressing and offering a Bullocke in the morning verse 26 and of his doing the like at the time of the offering of the euening sacrifice verse 36. Likewise Peter and Iohn went vp together into the temple at the houre of praier being the ninth houre Acts 3 1 this was the time being three of the clocke in the afternoone when the euening sacrifice was wont to bee offered vnto which prayer also was wont to be ioyned we see theyr practise what it was dayly now let vs come to the vses toward our selues First see from hence by consideration of Vse 1 this dayly offering a Lambe euery morning and a Lambe euery euening a great difference betweene the Old and New Testament For this law as also the rest is not obserued nor is to be obserued of the people of God in the daies of the Gospel since the comming of Christ which was obserued and ought to bee obserued before Christ came in the flesh by the people of the Iewes but in stead of these oblations and sacrifices we haue the Supper of the Lord. They were laden burdened with sundry ceremonies and had an heauy yoke put vpon their necks Acts 15 10. which neyther they nor theyr fathers were able to beare as Peter testifieth and such as were ioyned with much cost and no lesse labour and trouble euery foote they were constrained to bee vncleane and put from the Congregation and with many sacrifices and solemnities were purified againe We haue a few ceremonies if we may call them ceremonies onely two to wit baptisme once onely to bee receiued which came in place of circumcision theyr often purifications and the Supper of the Lord which came in place of the Passeouer and the other Sacrifices theyr meat-offerings and theyr drinke-offerings Obiect If any aske why God changed this forme of his worshippe or why hee abrogated those sacrifices and the whole Leuiticall seruice I answer Answ because they were instituted to bee figures of Christ and to shadow out his sacrifice Heb. 10 1 2 c. Piscat in Num. cap. 29. for the sacrifices were so many testimonies giuen of God that Christ Iesus should come into the world and offer vp himselfe a sacrifice without spot or blemish to cleanse the sinnes of the people and to make satisfaction for them vnto God Wherfore he being come and his sacrifice being offered those other sacrifices ought to ceasse and if now they shold continue they should be no better then lying signes and false witnesses and testifie an vntruth to wit that Christ should come hereafter and dye for vs who is already come and hath dyed for vs once and can dye no more Rom. 6 9 and hath fulfilled all that was written of him If any do aske farther Obiect why God would ouer-lade the faithfull in the Old
euery day is particularly remembred to the end of the Chapter And lest they should bring little vnto GOD and thinke to please him with a small pittance as many hold it well saued which can be saued from the worship of God he stinteth them what they shal bring and setteth downe the number of bullockes rammes and lambes which they should offer euery day This feast beganne vpon the fifteenth day The Iewes haue mingled this day with many superstitions The Lord set downe particularly vnto them what they should doe and left nothing to their owne choise howbeit they haue found out many inuentions and traditions would not content themselues with the simplicity of the Scripture But the right vse thereof is expressed in sundry places of the Law Leuit. 23 34. Deut. 16 13. Why it is called the feast of Tabernacles It is called the feast of Tabernacles because during the dayes of this feast they were to liue in tents or Tabernacles it being a memoriall of Gods preseruing of them in the wildernes where was no house for them in which to rest and inhabite This was a most holy feast to remember them when they had no dwellings and therefore Moses doth so largely dwell vpon the solemnities of it then they were especially enioyned to reade the Lew at this feast when all Israel was to appeare before the Lord Deut. 31 10 2. Chron. 8 13 Ezr. 3 4. Nehem. 8 14 15 Ioh. 7 2. This feast is now abrogated and belonged not to the Gentiles that were conuerted to the faith after the passion and ascension of Christ Coloss 2 17. Acts 15 10. Heb. 10.1 Notwithstanding wee must consider the inward signification of this ceremonie and see what vses remaine thereof to our selues And therefore the Prophet Zachary chapter 12 16 describing the calling of the Gentiles to the true God and their gathering into the true Church setteth it forth according to the manner of Gods seruice vsed in the Law that they should goe vp from yeare to yeare to worship the Lord of hostes and to keepe the feast of Tabernacles alluding to the ceremony of the Law as our Sauiour doth Matth. 5 23 24 meaning that they should worship GOD according to his commandements and not after their owne fansies First wee learne heereby that it is a duty Vse 1 belonging to all to remember the dayes of their troubles and afflictions from which GOD in great mercy hath deliuered vs. Hence it is that GOD doth put his people in remembrance so oftentimes of their deliuerance out of Egypt yea euen when they were setled in safety and planted in the land of Canaan they must call to minde that they were sometimes strangers in the land of Egypt Deuteron 4 20 and 6 12 20 21 22 and 10 19 and therefore GOD wrote this with his owne finger in the Law Exod. 20 2 that they should alwayes haue before them the iron fornace how he brought them forth to bee vnto him a people of inheritance We are ready to forget our former condition when GOD hath giuen vs rest and as the wise virgins themselues slumbred Math. 25 5 so wee are very proue to security when once hee hath remoued our sorrowes and sufferings from vs. So then the Lord GOD would haue his owne people yeare by yeare to depart out of their houses and dwell in tents that is vnder the open firmament in arbors made of boughes and branches I will not stand to recount the foolish and apish toyes Iewish superstitions in obseruing the feast of Tabernacles which the Iewes at this day take vpon them to obserue as that their Cabbines bee not too close but made full of holes they are careful diligent to prouide that the boughs be not too thickly plotted together they must haue loop-holes to see the stars whereas in the meane season they little consider whereunto God ment to direct them what lesson he meant to teach them so that wee might say vnto them as Paul somtimes did to the men of Athens I perceiue that in all things ye are too superstitious Acts 17 22. Thus doth the Euangelist taxe them for the holines that they put in their often washings Mar. 7 3 4. The Pharisies and the Iewes except they wash their hands oft eate not holding the tradition of the Elders and when they come from the market except they wash they eate not and many other things there be which they haue taken vpon them to obserue as the washing of cuppes and pots and brasen vessels and of tables In all which it may be truely saide of them that they lay the commandement of God apart and obserue the traditions of men But in this feast the purpose of God was that they should call to minde both where they were and where they had beene that albeit they were at rest and ease in the land of Canaan yet they had not alwayes beene so for GOD had carried them as it were vpon Eagles wings and led them in a strange and miraculous maner in the wildernesse for forty yeeres Thus ought wee to consider what wee haue beene in times past as well as what wee are at the present and thereby be prouoked to serue and glorifie him in time to come Thus doth the Lord deale with Saul 1 Sam. 15 17 When thou wast little in thine owne sight wast not thou made Head of the tribes of Israel c. Thus hee dealeth with Dauid 2. Sam. 12 7 8. Thus hee sendeth his Prophet to tell Ieroboam what hee was and to call him backe to the consideration of his first beginning 1 Kings 14 7 I exalted thee from among the people and made thee Prince of my people Israel and rent the kingdome away from the house of Dauid and gaue it thee and thou hast not beene as my seruant Dauid which kept my commandement and followed me with all his hart and did onely that which was right in mine eyes but hast done euill aboue all that were before thee for thou hast gone and made thee other gods and molten images to prouoke me and hast cast me behinde thy backe c. Wee ought also to consider what wee haue beene in regard of temporall deliuerances and in regard of spirituall deliuerances from the bondage of sinne Ephes 2.1 2 3 4 11 12 13 for their deliuerance from the slauery of Egypt did figure out our deliuerance by Christ from the bondage of sinne Satan and hell it selfe Vse 2 Secondly obserue from this feast that GOD euermore preserueth his Church euen when it is oppressed with greatest dangers and troubles nay then his power and mercy is made most manifest his power shineth brightest in our weakenesse and his mercy appeareth most of all in our misery The people of Israel had notable experience heereof in the wildernes when they remoued from place to place and had no leysure to builde neyther had they stuffe wherewith to build They were a wonderfull multitude of people by
of the Church in what weak and desolate estate had it beene if Mordecai and Ester had not procured the safety of it Was it not taken out of the iawes of the Lyon and pulled out of the pit of death In such times we must cast anker in heauen and make the Lord of hoasts our onely confidence Vse 3 Thirdly conclude from hence that it is a fearefull thing when men become oppressors of the Church For if euery one from the highest to the lowest should be a succourer defender thereof then none brought vp in the bosome of the Church should be an oppressor of it But how many haue there beene who haue lifted vp themselues against it not onely open enemies but close vnderminers who kindle the coales of their owne confusion and haue beene consumed in the flame that they haue raised The Prophet Obadiah concludeth this point ver 10 For thy violence against thy brother Iacob shame shall couer thee and thou shalt be cut off for euer c. as thou hast done it shall be done to thee thy reward shall returne vppon thine owne head Obad. verse 10 15. And touching the persecuting Babylonians that carried the people away captiues and scoffed at them in the day of their calamity the Prophet foretelleth their finall ouerthrow Psalm 137 8 9. O daughter of Babylon who art to be destroyed happy shall hee be that rewardeth thee as thou hast serued vs happy shall hee be that taketh and dasheth thy little ones against the stones Wo therefore to all the enemies of the Church in generall or to any particular soule that serueth the Lord they are also enemies to God himselfe Vse 4 Lastly none liuing in the Church must bee ignorant of the state of the Church euery one must take notice how things goe in it whether it go forward or backward encrease or decrease grow better or worse Wee are come for the most part to this to content our selues with looking to our priuate wealth particular estate as if we had nothing else to thinke vpon but to follow our profits and delights So it was with the people after their returne from captiuity they built their owne houses but they let the house of God alone they were very busie in seeking their owne commodities but they were wholly vnmindfull of the seruice of God and therefore they said The time is not come the time that the Lords house should be built whom the Prophet reproueth saying Is it time for you O ye to dwel in your sieled houses this housely waste Hag. 1 2 3. Others there are that shrink back for feare and dare not aduenture and being moued they plead ignorance they pretend they know nothing But the Prophet denounceth a woe against them that are at ease in Sion Amos 6 1. If euery one ought to bee helpfull to the Church and to put on the bowels of pitty and compassion how shall we excuse our selues say we knew not what was wanting or what was amisse or out of course For euery one at his owne perill must know the perils of the Church and be touched with a feeling of thē and ignorance shall excuse no man It is an excellent saying of Salomon Prou. 24 11 12 13. If thou faint in the day of aduersity thy strēgth is small if thou forbeare to deliuer them that are drawne foorth to death and those that are ready to be slaine If thou saiest Behold we knew not of it doth not he that pondereth the heart consider it and he that keepeth thy soule doth not he know it and shall not hee render to euery man according to his works The Lord suffereth his people to fall into sundry tentations and into great dangers not onely to try their faith and to proue their constancy but likewise to manifest their loue affection that seeme to be out of gunshot as Ester 4 14. 2 Tim. 1 16 17 18. Ier. 39 16 17 18. 33 And Moses gaue vnto them euen to the children of Gad and to the children of Reuben vnto halfe the Tribe of Manasseh the son of Ioseph the kingdome of Sihon King of the Amorites and the kingdome of Og King of Bashan c. 34 35 36. And the children of Gad built Dibon and c. 37 38 39. And the children of Reuben c. 40. And Moses gaue Gilead c. The inheritance that was giuen vnto these Tribes is heere particularly described to wit what Cities befell vnto them which they diligently fortified and couragiously expelled the enemies that dwelt in them Out of these words some questions are breefely to bee decided And first touching the changing of the names of the Cities which befell to the children of Reuben verse 38 the question may be asked Wherefore their names were changed The answer is that without question the cause of this change was that the former names giuen of ancient time were meerely Idolatrous for both of them had their names of the Idols which ought not to be had in remembrance neyther to be heard out of their mouthes Exod 23 13. Obiection Psal 16 4. Secondly from hence a doubt ariseth how Moses can bee sayde to giue Gilead to Machir the sonne of Manasseh and how he dwelt therein for may we thinke that Machir was then aliue I answer Answ It is not likely that he liued vnto this time rather we must vnderstand the sonnes and posterity that came of him So the children of Israel are called Israel and the sonnes of Edom by the name of Edom. He that knoweth not this knoweth nothing Thus it is said that Iudah spake vnto Simeon his brother Iudg. 1 3 yet neyther of them was aliue in many ages before therefore it must be vnderstood of theyr posterity The like we see Gen. 48 22. I giue vnto thee one portion aboue thy brethren which I haue taken out of the hand of the Amorite with my sword and with my bowe Where Iacob bequeatheth vnto Ioseph by his last will and testament a double portion of the Land 1 Chron. 5 2. By Ioseph we must vnderstand his posterity for in his owne person he inherited nothing but dyed long before and by the sword and bow of Iacob wee must vnderstand the Ephraimites which helped to conquer the Land and were a mighty people in Iosuahs time Iosh 17 14 18. Obiect But it is an harder question to determine how Iaer is saide to be the sonne of Manasseh who doubtlesse did belong to another Tribe For in the Genealogies mentioned in the booke of Chronicles it is euident that hee was the sonne of Segub the sonne of Hetzron of the Tribe of Iudah 1 Chron. 2 22. I answer Answ he is reckoned of the Tribe of Manasseh by the mothers side not by the fathers For it is plaine in the Chapter before named that Hetzron the son of Iudah married the daughter of Machir the sonne of Manasseh 1 Chro. 7 13. Ad difficil loca in Num. c. 131.
the Apostle say Blessed are they that die in the Lord for they rest from their labours and their workes doe follow them Reuel 14 13. This must make vs to make light ittle account of this transitory life and of the vaine profites pleasures honours and friendship thereof all which are as dung in comparison of the profit pleasure and honour that shall be enioyed in the next life Let vs lay a good foundation in this life and beginne our heauen while wee are here vpon the earth Let vs make the first entrance into it in this mortall body which wee carry about vs that so this work may be finished and fully accomplished in the life to come 50 And the Lord spake vnto Moses in the plaines of Moab by Iordan neare Iericho saying 51 Speake vnto the thildren of Israel and say vnto them When ye are passed ouer Iordan into the land of Canaan 52 Then shall ye driue out all the inhabitants of the land from before you and destroy all their pictures and destroy all their molten images and quite plucke downe all their high places 53 And ye shall dispossesse c. 54 And yee shall diuide the land by lot c. 55 But if yee will not driue out the inhabitants of the land from before you then it shall come to passe that these which yee let remaine of them shall be prickes in your eyes and thornes in your sides and shall vexe you in the land wherein yee dwell 56 Moreouer it shall come to passe that I shall doe vnto you as I though to doe vnto them The second part of the Chapter followeth in these words which is the Commandement of GOD touching the Israelites when they should come into the Land The Law hath two parts the charge to cast out the Canaanites and to destroy Idolatry To theyr obedience he promiseth possession and dwelling in the Land but if they suffer any to remaine they should be dangerous troublesome and hurtfull vnto them and God wil punish them for theyr coldnesse and carelesnesse in the execution of his will In this place we see that God is very patient and of much long-sufferance he had suffered the Canaanites foure hundred yeares but when in the meane season they repented not they are appointed to destruction We see also the horrible iudgement of God against the sin of Idolatry for which kingdomes and cities are destroyed Obiect The question may be asked whether Idolaters be now to be killed and Idols to be pulled downe and destroyed as God in this place commandeth the Israelites I answere Answer this commandement is not generall neyther belongeth to al without limitation and exception nay as it was giuen to the Israelites it did strictly pertaine onely to the Canaanites whose land was giuen them to possesse And now it belongeth to Christian Magistrates to pull downe all idols and to abolish superstition and the occasions of both and to purge their dominions from all such abominations 2 Kings 18 4 and to cause the word of God to be truly preached to roote the same out of their hearts and to offer meanes of conference to turne the seduced from their blind deuotion As for priuate men they haue no warrant to pull downe images which is the next way to moue sedition and rebellion it is sufficient for them to withhold worship from them and they must tollerate those things which are not in their power to reforme Againe it may be demanded Obiect whether all pictures are to be defaced and destroyed and all molten images to be quite pulled downe I answere pictures and images are not all of one sort neither are set vp for one end Answ Some haue a ciuill vse and some a religious Such as are for ciuill vse onely may be retained but such as are set vp for Religions sake are to bee defaced and this is the meaning of the commandement Thou shalt not make to thee any grauen image Now in that the Lord forbiddeth his people to spare the idolatrous Canaanites and commandeth them to root them out vtterly we learne that no familiarity is to be vsed with Idolaters Doctrine We are caâ—fullie to auâ— the companâ— of idolaters but we are carefully to auoyde their company Hos 4 15. Deuteron 7 5. Psalme 16.4 and 106 35.36 Iudges 2 2 1 Corinth 8 9 and 10 21 2 Cor. 6 17 Esay 52 11. The grounds follow First because whosoeuer Reason 1 will auoid any sinne must also auoid the meanes whereby they may be induced and insnared to fall into it Now among all inducements to draw vs to a communion of wickednesse the society and familiarity with wicked men is one of the greatest most dangerous This Dauid acknowledgeth and therefore being resolued to yeeld obedience to God first he banisheth vngodly persons from his company and then goeth cheerefully forward in his course Psal 119 115 Depart from me yee wicked doers for I will keepe the Commandements of my God Secondly our nature is prone and inclinable to idolatry and therefore by their company by their example by their practice by their perswasions and by theyr doctrine we may easily be corrupted as the Lord himselfe threatneth that their gods should be a snare vnto them Iudg. 2 3. Hence it is that the Prophet perswadeth the people of Iudah not to go to Gilgal and Beth-auen lest ioyning with the superstitious Israelites they should bee infected with theyr idolatry Hosea 4 15. This serueth to reprooue such as delight in the company of idolatrous Papists to be their Vse 1 inward and nearest frends which are guilty of most palpable idolatry no lesse then the Iewes that set vp the golden calfe and danced before it Exod. 32. Secondly such as trauell for pleasure and delight into popish and idolatrous places where they expose themselues oftentimes to ineuitable dangers by coÌ„sorting and conuersing with such as are ready to allure them to commit idolatry to go into their idolatrous temples to see and heare and afterward to fall downe before their images These are led by curiosity or by commodity to do that which is not conuenient Thirdly this meeteth with their corruption who for wealth or friendes or other worldly I may say wicked respects linke themselues in the nearest society of mariage with Popish idolaters taking and nourishing in their bosomes a serpent which is euer at hand day and night to tempt and entise them to forsake their couenant with God to renounce his pure worship and to embrace idolatry and superstition 2 Cor. 6 14. This was the sinne of the sonnes of God before the flood when they saw the daughters of men and ioyned themselues with them Genes 6 1 2 this matching with them brought a flood of wickednesse and the flood of wickednes brought vpon the whole world a flood of waters wherein all flesh perished This was Salomons sinne notwithstanding all his wisedome whereby he was drawne into idolatry 1 Kings 11 4. Nehem. 13 26
pouerty peace and trouble prosperity and aduersity fall out alike to the godly and the vngodly and therefore Austine saith well in Epist 120. that Almighty God of his bountifull prouidence hath granted earthly felicity euen to the wicked that good men should not so greatly desire after it Vse 2 Secondly this reproueth the foolish and superfluous pompe vsed in Popery and blinde times of superstition as if God tooke pleasure in paintings in Images in Candles and cost bestowed vpon their owne traditions when in the meane season the poore are for the most part neglected and forgotten True it is the Lord could haue made all rich if it had pleased him but hee sendeth the poore to vs to giue vs occasion to exercise charity on them who are made after his owne Image The popish sort account no worship like to this to adorne and beautifie the Church wals to gild and garnish Images senselesse things and dead stones and passe by the liuing stones of the Temple that are polished by the hammer of Gods word Neyther doth this establish the art of begging because we teach that there shall alwayes bee poore among the people of God For pouerty is one thing and beggery is another all poore are not beggers and all beggers are not alwayes poore It is a great shame and reproch for a people that professe piety and Christianity The discommodities of suffâ—ing beggers rogues to suffer any beggers to swarme among them which is the ouerthrow of order and honesty For first this argueth great want of charity and much hardnesse of heart that the rich deuoure all alone and haue no regard of succouring such as bee in neede and necessity and are sore pinched with pouerty and penury Secondly when the bridle is once let loose in this kinde it groweth to be a common occupation and when such goe vp and downe from place to place and from house to house it cannot bee rightly discerned who are poore indeed neyther can we say who haue need who haue not need neyther discerne the ydle from the impotent wherein they most commonly speed best not who haue most neede but such as are most impudent clamorous importunate Thirdly the rewarding of such as go about begging from doore to doore and walke or rather wander from country to country is no better then a maintaining of ydle persons contrary to the law of God and man and a filling of the Land full of ydlenesse now such as are nuzled in roguing in the end grow to be cunning in robbing for from a rogue to turne to a theefe is an easie passage Fourthly such as are inured to this practise and finde sweetnesse in it and themselues encouraged by ease can neuer inure themselues to indure hard labour or to take paines in any calling afterward but liue by the sweate of other mens browes all their dayes Lastly such persons are dangerous to a state no better then vermine or caterpillers that deuoure the fruites of the eaarh rob from theÌ„ that are poore indeed such as liue as no parts of any body no members of the Church or of the commonwealth or of any priuate family but are as members cut off from the body So then there ought to bee no beggers in Israel which bring nothing but confusion are the nursery of all euill and ouerthrow the law of God and man of nature and charity Howbeit these locusts liue so well with the scrip that they would bee loth to exchange their trade for a yearely rent or a daily pension prouided that withal they shuld be compelled to labor with their hands This also serueth to meete with the begging Fryars such as vow voluntary pouerty as cousingermans to rogues beggers that wander vp and dowâ—â— vnder colour of releefe and yet boast of this occupation as of a state of perfection But of these vowes we haue spoken sufficiently before Lastly this teacheth those that haue the Vse 3 goods of this world to shew pitty and compassion on them that stand in need The two Tribes and the halfe are commanded to go vp armed before their brethren and neuer to forsake them and giue them ouer vntill they had seene their hearts desire vpon their enemies and placed their brethren in saftety and had giuen to them a peaceable possession of theyr portion of that promised land And albeit we should giue at all times yet then especially ought our compassion to be exercised and extended when the poore stand most in need of our helpe as in time of dearth and famine Then the common cause and cry of the poore should cause vs to cut our morsels thinner the shorter and to abridge our selues of al superfluity and excesse rather then to see them to miscarry and to perish for hunger And if ouer we minde to serue God and to doe him homage with our goods we should bee forward and faithfull to do it at such times The first Christians carried such zeal toward God and loue toward the poore Saints that They sold their possessions and goods and laide downe the mony at the Apostles feete that it might be distributed as euery man had neede And as the poore must especially be prouided for in times of want so among the poore the poore Saints ought chiefly to be regarded as the Apostle sheweth Let vs doe good vnto all men especially to them who are of the houshold of faith Gal. 6 10. Thus ought we in doing good to respect the times persons in both whatsoeuer we do it must proceed from a willing minde and a chearefull heart 2 Cor. 9 verse 7. otherwise it is a sacrifice not pleasing in the sight of God Motiues to moue vs vnto liberality toward the poore Now the Scripture affoordeth vnto vs sundry motiues as so many encouragements vnto liberality First because it is a seruice and sacrifice commanded of God that while wee haue opportunity we should do good to all Gal. 6 10. 1 Thess 5 15. Secondly it is a grace of God bestowed vpon the Churches 2 Cor. 8 1. Thirdly it is fruitfull and bringeth forth much encrease Gal. 6 7 8. 2 Cor. 8 verse 12 yea though it be cast vpon the waters Eccle. 11 1. Fourthly it is a certaine argument of sincere loue 2 Cor. 8 8 24 as for that bounty and liberality which standeth in words onely it sheweth the heart of that man to bee destitute both of faith and loue Fiftly the Spirit of God taketh notice of all charitable workes commendeth rhem in the godly whose example we ought to follow as in the Macedonians 2 Cor. 8. Sixtly whatsoeuer is bestowed in the name of God is lent to him and hee will repay vs Nay the Lord Iesus accepteth it and accounteth it as done vnto himselfe as wee shewed at large before in this booke 16 And the Lord spake vnto Moses saying 17 These are the names of the men which shall diuide the land vnto you
Eleazar the Priest and Ioshua the son of Nun. 18 And ye shall take one prince of euery tribe to diuide the land by inheritance 19 And the names of the men are these Of the Tribe of Iudah Caleb the sonne of Iephunneh 20 Of the Tribe of Simeon Shemuel c. 21 Of Beniamin Elidad c. 22 Of Dan Bukki c. 23 For the tribe of Manasseh Hananiel c. 24 Of Ephraim Kemuel c. 25 Of Zebulun Elizaphan c. 26 Of Issachar Paltiel c. 27 Of Ashur Ahihud c. 28 Of Naphtali Pedahel c. 29 These are they whom the Lord commanded to diuide the inheritance vnto the children of Israel in the land of Canaan This is the second part of the chapt where the persons are appointed and named which ought to diuide the land these are of 2. sorts the chiefe and principall were the priest of the Church and the Captaine of the hoast the rest were ten Princes chosen out of the ten tribes so that two tribes are left out to wit Reuben and Gad because they had their inheritance befalne them already at their owne request on this side Iordan All these Princes are particularly expressed by their names and by the names of their fathers and all are ioyned in equall commission together that nothing should be done with partiality to whose arbitrement and determination all were bound to stand From hence three questions may bee raysed First Obiection what need there was of any Princes to diuide the land and giue the Tribes their possessions seeing this was to be done by lot I answer Answ the one of these doth not take away the other there was vse of them both For seeing the lot could not bee vsed except the land were diuided into ten parts or Prouinces therefore it pleased God to vse the helpe and ministery of men to diuide it into tenne parts after which diuision made the lots wer cast by iudgement whereof euery Tribe had his portion of the land Thus we see how both of them were very necessary and that the one did not ouerthrow or disanull the other Againe Obiect why doth God ioyne ten other Princes to Eleazar the Priest and to Ioshua the son of Nun were not these two sufficient Answer I answer that which belongeth to all ought to be done of all and thereby God taketh away that enuy which might he cast vpon them when the matter was indifferently decided by a seuerall Prince selected out of euery seuerall Tribe Thus the mouthes of all were stopped and euery one perswaded to rest without complaint or contradiction in the deciding which they should make Thirdly the question may bee asked Obiect Why the Priest was employed in this diuision For some haply will maruell that matter of temporall inheritance in which himselfe and the rest of that tribe had no other portion but the Lord should be committed to him that had the charge of the Tabernacle and this may seeme altogether impertinent to his function I answer Answ this was done for sundry waightie considerations For this was not without a mystery Why the high Priests helpe was vsed in the diuision of the land And as euery ceremony had his signification so heerein the Priest was a figure of Christ to whom the spirituall inheritance belongeth who is ascended to prepare a place for those that are his in heauen Secondly this was done in regard of the Priests Leuites for albeit they had no inheritance in the land yet some part and parcell fell vnto their share out of euery Tribe as we shall see in the following chapter Thirdly if any controuersie should arise in this great and waighty busines of making a stable and vnchangeable diuision that might remaine among their posterity for euer they might haue the Priest at hand for direction and to aske counsell for them at the mouth of God Lastly that this whole action might bee sanctified to them theyr children it was to be begun with prayer and to be finished with thankesgiuing for which the Priest was the fittest according to the saying of the Apostle Coloss 3. verse 17. Whatsoeuer ye do in word or deed do all in the name of the Lord Iesus giuing thankes to God and the Father by him This diuision offereth diuers instructions In that Eleazar Ioshua the cheefe of the rest appointed to set out the land are named before other it teacheth that superiours whose head God hath lifted vp aboue their bretheren ought to giue good example to others Againe wee see that God maketh choise of men to bee his instruments so that not onely those things are to be holden diuine and of diuine authority which are done immediately by God himselfe but such also as are done by men assigned to their office by him Thus God hath called men and not Angelles to preach the Gospel whereby hee regenerateth vs and maketh vs heires of his kingdome if we receyue the same by fayth We are therefore to submit our selues vnto it and to bee content to be informed and reformed by it no otherwise then if an Angel from heauen nay no lesse then if God himselfe should speake vnto vs Luke 10 16. 1 Thess 2 13. Acts 10 33. This is the way to heare aright Furthermore obserue the faith of this people They were not yet come into the land they had not passed ouer Iordan nor obtained one foote there the Canaanites yet dwelled in their Cities and armed themselues to resist them they had strong Cities walled vp to heauen and mighty men of strength and stature to oppose against them they had a generation of Gyants mighty men that were as so many Goliahs to bid defiance to Israel yet we see they are occupied in diuiding the land and haue Princes appointed to determine the same and all of them are no lesse busie in the work then if the land were already conquered subdued vnto them which sheweth to vs the nature of faith according to the description of the Apostle Heb. 11.1 Faith is the substance of things hoped for the euidence of things not seene for by it the elders obtained a good report This we saw before in the daughters of Zelophehad how zealous they were in the cause of their father to haue a part of the inheritance particularly to themselues True it is this is touching a temporal promise or a promise of a temporall blessing howbeit it had reference typically to the eternall inheritance in the heauenly Canaan So then this teacheth vs that true faith apprehendeth appropriateth Doctrine True faith is of an applying nature and applyeth Gods promises as if they were present True faith is of an applying nature It doth not onely assent vnto the promises of God but maketh application of them to our selues and both are necessary to saluation Ier. 31 33 Esay 25 9. Cant. 2 16 and 6 3. Iohn 1 12. and 6 51 35 and 3 14 15. None had comfort by the brazen
afraide that Christ should come within their doores They are in effect like the Gadarens that bid him depart out of their quarters The particular faith is the only comfortable faith and by this the iust man liueth The Ciuilians haue a rule that mine is better then ours and in temporall things all men like of it So we may say in the matters of faith touching particular application it is better for a man to say Christ is mine then Christ is ours Neuerthelesse we must vnderstand and obserue thus much that men must not bee discouraged to thinke they do not beleeue when indeed they do beleeue For the best of Gods children do beleeue with much weaknesse and encounter with many oppositions with which they wrastle and buckle hand to hand Sometimes the effects of Gods grace are not so liuely in them as formerly they haue beene sometimes the heart of man being full of corruption will cast many doubts concerning his faith which is as much as if it should cast mire and dirt in the face of it The life of a Christian is like the daies of the yeare sometimes the dayes are verie faire sometimes againe they are cloudie and full of showres so a man that doeth beleeue shall finde much peace and haue a long time of rest and refreshing together sometimes againe he shall be full of many doubts and of much staggering as when the Sun withdraweth it selfe within the clouds Euery true faithfull soule knoweth this by continuall experience And he that findeth these things let him not be discouraged but rather be assured that these are signes of true faith that God dealeth thus with his own for these ends to make them more certaine of their faith to teach thē to lay better hold of the promises of God and to haue more ioy in them and howsoeuer they may lose the sight of these things for a time yet their faith in the end shal haue victory and they shall bee able to pierce and passe through these clouds and haue a certaine application by which they shall be sure to want no good thing CHAP. XXXV 1 ANd the Lord spake vnto Moses in the plaines of Moab by Iordan neere Iericho saying 2 Command the children of Israel that they giue vnto the Leuites of the inheritance of their possession Cities to dwell in and ye shall giue also vnto the Leuites suburbs for the c. 3 And the Cities shall they haue to dwel in and the suburbes of them shall be for their Cattle and for their goods c. 4 And the suburbes of the Cities which ye shall giue vnto the Leuites shall reach from the wall of the City and outward a thousand cubites round about 5 And yee shall measure from without the City on the East side two thousand cubites and on the Southside two thousand c. 6 And among the Cities which ye shall giue vnto the Leuites there shall be six Cities for refuge which ye shall giue to the manslayer c. 7 So all the Cities which ye shall giue to the Leuites shall be 48. Cities 8 And the Cities which ye shall c. IN the former chapter we spake of the inheritance in generall Now we come to the particular and first touching the Priest which is an exception from the former The contents of this chap. Of this chapter there are two principall parts first a commandement to assigne certaine Citties for the vse and dwelling of the Priests and Leuites who otherwise had no portion allotted chap. 29. Secondly Lawes prescribed touching manslaughter Touching the first we see that albeit in the former distribution of the inheritance there be no mention made of the Priests and Leuites yet God will not forget them himselfe neyther haue them forgotten by others but prouideth for them places of habitation and assigneth to them 48. Cities with their suburbs wherein they are appointed to dwell Touching their foode and sustenance they had the first fruites and the tythes of the fruite of their land and of the increase of their Cattle And because he would haue them wāt nothing that was needfull for them although mens deuotion and charity is such that they could be content to see them want all things he taketh order in this place for theyr houses and dwellings and that in a plentifull and bountifull manner considering the compasse of the land as wee described it in the former chapter For besides the many Cities appointed they had suburbes with a thousand Cubites in compasse about those cities for barns outhouses and stalles for cattle besides fields stures and medowes containing two thousand cubites more for feeding and breeding of their cattle These were not assigned vnto them out of one or two tribes but selected out of them all yet in such sort that the tribes which had the larger inheritance must set apart the more and they that had lesse were to giue the fewer and thus was a iust and equall proportion obserued that one should not bee eased and another ouerburthened Thus were the Leuites dispersed in Iacob and scattered in Israel that so God might bee serued and his worship preserued throughout the land Thus God would haue all his people in all corners and quarters to be taught and instructed the small as well as the great plaine villages as well as famous and populous Cities as wee haue shewed before chap. 3. Thus was the punishment laide vpon Leut Gen. 49 7 turned into a blessings and their reproach changed into matter of honor and dignity These were commonly called the Citties of the Leuites not that they onely dwelt in them but because they among others dwelled in them the youth were instructed in the liberall sciences the law of God was expounded in the Synagogues there also publicke schooles and colledges were builded to be as holy Seminaries and Nurseries of piety and religion as we do reade in many places of the bookes of Samuel and the kings Of the Cities of refuge Moreouer obserue that out of these Cities of the Leuites God maketh choise of sixe Cities of refuge whereof three are in the land of Canaan and the other on this side Iordan and these were not chosen to bee together but they were so fitted that euery part of the Land had one of them at hand least such as were without fault and innocent should be pursued and slaine by the auenger of blood before he could recouer any of them Now these Cities are assigned out of the Cities of the Leuites rather then out of any othet that the places might be more respected and bee more inuiolably obserued and it is presumed that the Priests would not protect wilfull wretched offenders and so defile the places which were granted onely to be Sanctuaries for the innocent Thus did God allow Sanctuaries priuiledged places among his people and many other nations in all times and of ancient times haue followed this example But whether it be expedient in the
Word and Sacraments hee will haue his Ministers also vnder the Gospel sufficiently prouided not onely of sustenance and maintenance but also of houses and habitations fit for them that they might waite vpon their office without disturbance or distraction This teacheth vs Doctrine The ministers must be proâ—ided of all things necessary for them that the Ministers of the church must be prouided of food rayment of houses and dwellings and of all things necessary for theÌ„ This is proued at large in this place heere it is commanded in the booke of Ioshua it is performed and executed as wee may reade in Chap. 2.1 2 3 4 c. where we see particularly what Cities euery tribe gaue as the Lord commanded by the hand of Moses The like we see in the prophesies of Ezekiel Chapter 45. verses 1 2 3 4 c. that when the Messiah is exhibited and the Gospel preached throughout the world the Land shall bee otherwise diuided so that part of it shal be assigned to the house of the Lord part shall belong vnto the Priests and to the Leuites verse 4 and 5. shewing thereby that the Ministers of the Gospel must bee maintayned By the law of nature euery man was bound to giue something for the furtherance of Gods seruice of such temporall goods as GOD had giuen him Gen. 14. verse 18. and 28. verses 20 22. Leuit. 27. verse 30 Numb 18. ver 28 Deut. 14. verses 28 29. 2 Chron 31. verses 4 5. It is noted touching the zeale of good king Hezekiah when hee had appoynted the courses of the Priests and Leuites euery man according to his seruice hee commaunded the people to giue the portion to the Priests and Leuites and by and by they brought in aboundance the first fruites of Corne and Wine and oyle and Honey and of all the encrease of the fielde and the Tythe of all things brought they in aboundantly Neyther doth this belong onely vnto the Reason 1 times of the Law but likewise of the Gospel For the ministery of the Gospel is much more glorious then of the Law and the calling of the Ministers of Iesus Christ is greater then of those that serued at the Altar for as Iohn was farre greater then any of the Prophets that went before him so hee that is least in the kingdome of heauen is greater then hee as Matth. chap. 11. verse 11. If then the Leuites were so bountifully and liberally dealt withall whose seruice was to take end at the exhibiting of the Messiah then much more ought they whose ministery and seruice must stand and continue for the perfecting of the Saints for the worke of the Ministery and for the edifying of the body of Christ till wee all come in the vnity of the fayth vnto a perfect man vnto the measure of the stature of the fulnes of Christ Eph. 4 12 13. Secondly that they may attend to the holy things of God be no way disturbed For seeing the Apostle giueth it in charge that they must giue attendaÌ„ce to reading to exhortation to doctrine 1. Tim. 4 13. how can they watch ouer the flock and giue themselues to these duties except they haue prouision made for them accordingly or how can they prepare a Table wel furnisht for the people in the church when they haue nothing to set on their tables in their owne houses Or deale bread vnto the hungry when they are hungry themselues or how can they fil the people with the food of the soule when the people suffer them to bee empty and to want the food of the body Lastly it is required of the Ministers that they should be giuen to hospitality as well as to teach 1 Tim. 3 2. the Apostle ioyneth both these together But how shall they shew worke of charity when they haue not to supply their owne necessity Or how shall they entertaine strangers when they are not able to maintaine their owne families Or how should they doe this good vnto the Church when they themselues want it in theyr owne priuate houses Vse 1 The Vses remaine First this reproueth the corrupt dealing of wretched and miserable people who detaine from the Ministers their liuelyhood whereby they should help themselues and releeue others The Popish sort thinke nothing too good for their priests and shauelings but we haue those that thinke euery thing too good for Gods faithfull Ministers their maintenance is too stately their diet too dainty their apparrel too costly their houses too lofty they could be content they were put to earne their liuing with the spade and shouell They will not willingly affoord them any thing and they thinke it well saued which is purloyned from them They are accounted the best husbands that can most cunningly and craftily go beyond them and such as can thrust a new custome though it were neuer heard of before vpon them to defeate and defraud them of that which is due vnto them doth account himselfe to leaue his land in the best state to prouide exceeding well for his posterity and to rid his demeanes of a very great bondage In former times tythes were counted as a debt to the Minister now it is helde a bondage or slauery to pay them And yet these are they that cry out with open mouth against the cruelty and couetousnes of the Clergy like Iudah that exclaimed against the incontinency of Tamar when himself was guilty of no lesse crime Gen. 38. Secondly it reproueth such Patrons as enrich themselues with the liuings of the Church who present other to the place but retaine to themselues a share out of the same These doe bestow the benefice but they keepe the benefite neuer considering that it is a snare to the man who deuoureth that which is holye and after vowes to enquire Prou. 20 25. Now that is to be accounted holy which is dedicated to holy vses whether it be to the worshippe of God to the maintenance of the Ministers to the furtherance of schooles and good learning or to the releefe of the poore and therefore the abolishing or diminishing of these is condemned as sacriledge against God Deut. 23 23. Their forefathers were liberall in furthering the worship of Images nay of the diuel himself imagining it to be the seruice of the true God they spared not to enrich those that were seducers and ringleaders to eternall damnation thogh they were also vnlearned and vngodly vnfit for that calling yet somwhat they gaue them out of baptizings and the other counterfet sacraments out of burials trentals masses months minds euery thing yeelded some see and stipend whereby they grew rich in the world whereas the children of these grudge to giue any thing to their learned and godly pastors which God hath in mercy bestowed as a speciall gift vpon the Church but giue theÌ„ cause to complaine of their wants of meere things necessary The Prophet Malachi is not afraid to pronounce that such vnconscionable dealing
Thirdly there are some that extend this Vse 3 Law to all the Iewes in generall as if they were all forbidden to take a wife any where saue in theyr owne tribe But if wee marke the words of the Law we shall finde that they are not to be vnderstood of men but onely of women and not of all women neyther but of such as are heyres and receiue a possession for want of issue male These might not marry out of theyr tribe but others which had none inheritance were left free to marry where they pleased whether in theyr tribe or out of theyr tribe because this is rendred as a reason of the Law that the inheritance might not remoue from one tribe to another verse 9. It was lawfull for them to take a wife of the nations round about them that was not of the seed of Abraham when there was no danger by a contrary religion as appeareth by many examples Mathew 1 3 5 so was it permitted to them to make choyce of a wife out of another tribe that was not to inherite her fathers possession And this was neyther forbidden in the Law nor yet obserued by the Iewes To marry in their owne tribe was neither forbidden nor obserued Exod. 6 23. The Law did not restrayne theyr marriage because it medleth onely with those that were heyres and forbiddeth the possessions of the tribes to be confounded and mingled together If then the Law did not abridge them wee may well suppose and presume that they did not obserue it For not to speake of former examples Moses married not a wife of his owne tribe neyther of any tribe but a Cushite that is one of the Midianites which inhabited Arabia of which see before chapt 12. Aaron also his brother married Elisabet she was the daughter of Aminadab and the sister of Naasson which was of the tribe of Iudah Numb 1 7 and 7 12 Ruth 4 20. So Iosabeah the daughter of the king Iehoram of the tribe of Iudah was married to Iehoiada the high Priest 2 Chron 22 11. Elizabeth the wife of Zachariah the Priest the father of Iohn Baptist was of the daughters of Aaron Luke 1.5 and was the cousin of Mary Luke 1 36 but it is certaine and without all controuersie that Mary was of the tribe of Iudah Luke 5. But it will be obiected Obiection that the Leuites being dispersed among the other Tribes had a dispensation from the former Law and therefore they might marry wiues of diuerse tribes from themselues but it was otherwise with the rest Answ I answer first it is vaine to distinguish against the Law where the law doth not distinguish if then they had any priuiledge let them bring forth the charter and shew their euidence or else we cannot beleeue them Againe albeit the Leuites were scattered heere and there yet many of them dwelt together and there were whole Cities in a maner of the Priests 1 Sam. 22 19. and therefore if they had pleased or had thought themselues charged in this case they might haue hadde choise of wiues of their owne tribe Lastly this was no better obserued by other Tribes then by the Leuites For Dauid of the tribe of Iudah married Michal the daughter of Saul who was of the tribe of Beniamin 1 Sam. 18 20 27. 9 1. Likewise the eleuen tribes hauing in a manner destroyed the Beniamites in a battell professe among themselues that they might not giue them of their daughters beecause they had sworne Cursed be he that giueth a wife to Beniamin Iudges 21 18. declaring thereby that they were not restrained by any law but by their oath and to what end did they make such an oath if they had beene before forbidden by the law of God without their oath Many such like examples might bee brought foorth to shew that this Lawe did not simply restraine the marrying in other Tribes Vse 4 Fourthly from hence we may conclude an argument against the vulgar edition of the Scripture which in this place doth manifestly corrupt the text and bringeth into manifest error for it readeth the text thus All men shall marry wiues of their owne tribe and kindred The Latine translation false all women shall take them husbands of the same tribe both the which beeing generally taken may well be taken for vntruths Whereas the originall neuer speaketh of men marrying out of their tribes neyther of all men generally but of those onely that are theyr fathers heyres Bellarmine that must help at a dead lift De verbo Dei lib. 2 c. 12 answereth That these two are all one and doe not differ which argueth an hard forehead rather then a sound answer for hee blusheth not to affirme any thing when he is put to his shifts We cannot therefore receiue that interpretation for authenticke and canonicall which is directly repugnant vnto the doctrine of the Scripture and the continuall practise of the Iewes And as for those that would haue the Hebrew text amended by the Latine translation it is no better then to goe about to bee madde with reason For where the truth is there can be no error and where no errour is what need any correction To conclude this point Paul de Sancta Maria et iscop Burgensis in addit ad cap 36 Numb I will oppose the testimony and iudgement of Paul de Sancta Maria a great byshop and sometimes Chancellor vnto the King of Castile directly against Bellarmine one Papist against another whose words are these In this precept our translation swarueth very much from the Hebrew verity c and the reason of the Law beareth witnesse to the trueth of the Hebrew for this was the end thereof that the diuision of inheritances that was to be made might remain perpetually amongst the Tribes so that nothing of the land which fell to bee in the lot of the Tribe of Iudah might returne at any time to the lotte of Beniamin and so of the rest Therefore the Law was giuen of those onely which did succeed in their fathers inheritance that the Tribes should not bee shuffled or mingled together because thereby the inheritance would passe from one tribe to another which was against the ordinance of God but other women which had brethren and consequently did not succeede in the inheritance of their father were not forbidden by this Law but that they might marry with whom they would of any other tribe because it appeareth euidently that from hence would not follow the confusion of the lots Neither do we reade of any dispensation that the Tribes of Leui and Iudah had to ioyne in marriage one with another for there needed no dispensation where was no prohibition c. This testimony is cited by Drusius Lastly obserue touching the Iewish inheritances Vse 5 that at the yeare of Iubile the inheritance solde or morgaged returned agayne to the owner as we may reade Leuit. chapter 25 verses 8.9 This fell out euery fiftieth
yeare then the Trumpet of Iubile sounded they proclaimed liberty and freedome thoroughout all the land vnto all the inhabitants thereof then seruants were set free then debts were forgiuen then euery man returned vnto his owne possession and family Verse 10. This solemne and sacred time was instituted for these causes First Why the Iubile was instituted to moderate and bridle the couetousnesse of such as hoped and gaped after other mens possessions and to teach euery man to be content with his owne estate and not enter vpon the possessions of others as Ahab did vpon the vineyard of Naboth Secondly to keepe a true Chronology a certaine computation of time which is very necessary and profitable in the reading of histories to know where and at what time euery thing was done Thirdly to maintayne a distinction of the Tribes vntill the exhibiting of the Messiah according to the prophecy of Iacob Gen. 49 9 The Tribe shall not depart from Iuda till Shiloh come For howsoeuer many do vnderstand the word Shebet in this place of the Scepter yet I doe not remember in all the bookes of Moses wherein it is often vsed that once it is vsed in that sense albeit it be in other bookes afterward Lastly to figure out the redemption of Christ who indeed broght a true Iubile and freedome when the fulnesse of time came Hee proclaymed liberty with his owne voyce from the tyranny of sin of Satan and of hell Esay 61 1 2 3 c. Luke 4 18. He purchased a ful discharge from all our spiritual debts trespasses and transgressions Ioh. 8 34 36 Verily verily I say vnto you Whosoeuer committeth sinne is the seruant of sinne but if the Sonne shall make you free then are you free indeed Through him it is come to passe that Satan hath no power to exact any debt at our hands Christ hath cancelled the bill and hand-writing that stood in force against vs 1 Cor. 6 20 Gal. 4.5 1 Pet. 1 18 19. Col. 1 13 14. Rom. 8 2. This Law pertayning to the ceremonies of Moses The Popish Iubile the Papists haue taken vp and horribly abused and broght into vse in the times of the Gospel and vnder colour thereof sell theyr pardons and indulgences and abuse the people and make sale of their soules For as God had his Iubile so the Pope hath his howbeit it is in an apish kinde of imitation and can neyther be accounted this Leuitical Iubile neyther yet receiued for Christian It cannot be the Leuiticall because in it no seruants are freed no debts are remitted no possessions of land are restored as it was in the Iubile of the Iewes And if the Pope himselfe would allow this why doth not he beginne and giue good example to others restore Rome to it selfe and others lands of the Church to the Emperour he being the right and lawfull owner and that proud Bishop onely an vsurper Againe in the yeare of Iubile the Iewes did neyther sowe nor reape but at Rome it is nothing so for then the Popes are most busie the best husbands then they sowe their indulgences thick threefold reape a plentifull haruest by such merchandise Hence it is that whereas at the first this solemne feast which now keepeth the Popes kitchin hote for many yeares after was rare now it is growne more common that it might be more gainful The inuention of it was altogether vnknowne for more then twelue hundred yeares after Christ and neuer heard of in the purer times of the Church The first father of it was Boniface the eighth Anno 1300 who promised full remission of sinnes to all those that would repaire to Rome and pay soundly for a pardon and this was to be done euery hundred yeares This time was thoght too long was afterward abridged by Clement the sixt who got the papacy in the yeare 1342. to 50 yeares after the manner of the Iewe. After him came Sixtus the fourth in the yeare of our Lord 1473 who thinking the times to come to slowly about Piae fraudes and finding the sweetnes of the former deuice cut it off againe in the middes appointed euery 25 yeare for a Iubile and promised like pardons to all commers and goers wheras before him Vrban the sixt had brought it to 33 yeares and lastly it is come to ten yeares because they would bee sure to lose no profit See what the desire of mony worketh in these holy fathers who oftentimes sell pardons so fast to others that it is to be feared they neuer obtaine pardon themselues Neyther can this Iubile be holden for Christian in that poore pilgrims resort to Rome and visite the Churches of Peter and Paul but rather superstitious blasphemous For this is to tye grace to a certain time and place which is not tyed Esay 2 5. Ioh. 4 23. Math. 28 19. Secondly this is to worship God with our own workes which he hath not commanded nor required Esay 1 12 Math. 15 9 and to make sinfull men to merite the grace and fauour of God whereas all such kinde of seruice is abominable in his sight Lastly they make sale of the grace of God which is much more precious then gold and siluer take money for remission of sins which that proud Prelat is not able to giue Thus are men pitifully deceiued The Iubile is the Popes market and haruest and God is horribly dishonored And howsoeuer the good of the people is pretended yet this Iubile is nothing else but the Popes market and haruest his market day to sel his wares and commodities and his haruest to gather in his pardon-money wherby he emptieth the purses of others but filleth his owne coffers True it is hee claymeth a power to dispense the treasure of the Church that is the merites of the Saints and the ouer-measure of their workes and obedience hee hath in store for all such as lacke The Saints haue no ouer plus of works but this is most iniurious and derogatory to Christ It is proper to him to redeeme others and to satisfy for them who is made of the Father to be our redemption 1 Cor. 1 30. Againe the Scripture expresly excludeth the sufferings of the Saints from the worke of redemption and remission of sinnes 1 Cor. 1 13. Acts 4 12. 2 Cor. 5 21 Acts 10 43. Thirdly if the satisfactions of the Saints were of so great worth value that they can take away and blot out the sinnes of others then they might be truly called the Mediators of the New Testament howbeit this is proper to Christ Heb. 9.13 14 15. Lastly the Saints themselues are not able to pay theyr owne debt much lesse the debt of others and they that want the mercy and mediation of another cannot be mediators for another But the best Saints that euer were or shal be doe say Forgiue vs our debts therefore they are not able to pay them How then can
as the feete in respect that they beare the whole frame that standeth vpon them Hence it is that the Prophet threatning from God a greeuous iudgement to fall vppon the Land for the sinne of the people saith Behold Esay 3 1 2 3 4 the Lord of Hoastes will take away from Ierusalem and from Iudah the stay and the strength euen all the stay of bread and all the stay of water the strong man and the man of warre the Iudge and the Prophet the prudent and the aged the Captaine of fifty and the honourable and the Counseller and the cunning artificer and the eloquent man and I will appoint Children to bee their Princes and babes shall rule ouer them If then the remouing and taking away of the chiefe parts be a punishment surely the giuing of them and the continuing of them must of necessity bee the giuing of a blessing vnto vs the continuing of a blessing among vs. When they are gone the light is taken away and we liue in darknesse our defence is gone and wee lie open to the enemy the foundation is pulled away the house falleth the breath is gone and the whole body dieth The benefit which we receiue by our Kings and Princes by our Rulers and Gouernors will yet farther appeare if we consider the discommodities and confusions of an Anarchy wherein is no Ruler but euery one would sit at the sterne and command ouer others the sword of iustice is banished and the sword of iniustice is in a mad mans hand nay in thousands and millions of mad men force and violence beare sway riotousnesse is set at liberty good men are oppressed innocency is troden vnder foot and all wickednesse is set aloft These effects and infinite other not to be numbred of the same nature must needs follow where Magistrates beare not rule but where they are setled the godly are encouraged the vngodly feare To conclude therefore this point it is an happy Kingdome wherein the Princes are obedient to the Law of God and nature of the Land Magistrates to the Princes priuate men to Magistrates children to their parents seruants to their maisters and all men keepe themselues within the limits of their callings and beeing linked in loue one with another al of them with their Prince do enioy the sweet fruites of peace and true quietnesse of minde Vse 3 Thirdly this must put Magistrates in minde of their duty For wherefore are they necessary to be ouer the people and to what ende hath GOD lifted vp their heads aboue their brethren Is it to giue them bare titles of honour and dignity and to tread vpon their brethren and to trample them vnder theyr feet No God aduanceth no man for such purposes but it is in respect of his people to do them good to procure their wealth and to prouide for the welfare both of their soules and bodies As then they are to haue much honour great reuerence and due obedience performed vnto them so they must know that sundry duties are to bee practised of them First then The duties of Magistrates it is required of them to maintaine and set vp true religion to giue entertainment to it and those that do professe it They must procure that God may bee worshipped and serued to which end they are made keepers of both the Tables to see that God bee glorified among his people as Psal 78 70 71 72. He chose Dauid his seruant and tooke him from the Sheepe-folds euen from behinde the Ewes with young brought he him to feed his people in Iaacob and his inheritance in Israel so he fed them according to the simplicity of his heart and guided them by the discretion of his hands It is not enough for them to haue a care that peace and tranquility may bee maintained among their subiects for so far the Gentiles proceed that know not God but they must take order that the Law of God may bee obserued 1 Tim. 2 2. and piety and godlinesse continued among the people committed to their charge True it is a peaceable and quiet life are great blessings and most worthy effects of a wise religious Magistracy but these are not sufficient nor the principall duties to bee regarded forasmuch as it is not enough to leade a ciuill life but a sanctified life that hath the glory of God euermore before it and therefore they must consider that they shall giue an account at that great day not onely how peaceably and politikely they haue ruled but how religiously and zealously they haue gouerned their people Secondly it appertaineth vnto them to deface Idolatry and abolish all monuments of superstition and to cast out all Idols not onely out of their Temples but so much as lyeth in them out of mens hearts This duty God commended to Moses in sundry places Deut. 7 5 6. Thus ye shall deale with them ye shall ouerthrow their Altars and breake downe their Pillars and cut downe their Groues and burne their grauen Images with fire for thou art an holy people vnto the Lord thy God the Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth And what his zeale was in maintaining Gods honour and in reuenging the dishonour done vnto him in this kind Exod. 32 1 19 20 28. appeareth by his defacing and destroying the golden Calfe that was erected in his absence for when the people saw that he tarried long ere he came downe from the Mountaine they saide Make vs Gods to goe before vs c. but as soone as hee came neere to the host and saw the Calfe dancing his wrath waxed hot he cast the Tables out of his hands and brake them in peeces he grownd the Calfe to powder hee strewed it vpon the water he made the Children of Israel drinke of it and caused about three thousand of them to bee slaine with the sword It is recorded to the euerlasting commendation of Asa 1 Kin 15 12 13 â—8 4 5 and 23 4 5 6. that he tooke away the Sodomites out of the Land and put away all the Idols that his Fathers had made and he put downe Maachah his mother also from her estate because shee had made an Idoll in a groue Asa destroyed her Idols and burnt them by the brooke Kidron The like we might say of Hezekiah and Iosiah whose names are blessed in the booke of God and renowned for rhe discharge of this duty Thirdly Idolatry being defaced and Idols taken away they must prouide that pure and sincere doctrine may bee deliuered preached by the Ministers of the word For in vaine it is to abolish superstition except care bee had of the true religion that the name of God may bee knowne vpon earth and his sauing health may be spread abroad among all their people When the King of Ashur heard that the Colonies that he had planted in
Thou art the Lord my God When Christ saith If thou beleeue al things are possible to him that beleeueth Mark 9 23 the beleeuer answereth Lord I beleeue helpe mine vnbeleefe When God requireth to do his will the beleeuer saith to him againe Loe I come O my God I am content to do it yea thy law is within mine heart Hence we must all learne to abhor abiure the false faith of the false church of Rome which teacheth that to be true faith which generally beleeueth the word of God to be true This is the faith of the reprobates and thus the diuell and all damned spirits may be said to haue faith For euery article of the Creed teacheth vs to beleeue not onely generally that there is a God Iames 2 19 a Sauiour a Sanctifier a Church of God a Communion of Saints a forgiuenesse of sinnes a resurrection of the body to euerlasting life which the diuell and his angels knoweth confesseth and beleeueth but particularly that God the Father is our Father that Christ is our Sauiour that the holy Ghost is our Sanctifier that there is an holy Catholike Church and that we are true members of it that we haue our part and fellowship in the Communion of Saints that our sinnes are forgiuen vs and that we shall rise againe to glory and immortality Hence it is that we pray daily not onely for remission of sinnes to be giuen to the faithfull but for the forgiuenesse of our owne sinnes Hence it is that in coming to the Lords Table we receiue Christ as the bread of life and the food of our soules There can be no eating and drinking but by a particular taking and receiuing so can there bee no beleeuing in Christ without a speciall receiuing apprehending of Christ according to the saying of Christ Iohn 6 56 He that eateth my flesh and drinketh my blood dwelleth in me and I in him No man is fed by the meate that another man eateth so no man is iustified by the faith whereby another man beleeueth but the iust man liueth by his owne faith Hab. 2 4. For he is the bread of life that came downe from heauen He that cometh to him Iohn 6 35 shall neuer hunger and he that beleeueth on him shall neuer thirst Let vs therefore labour for this speciall faith and affiance in the mercy of God and make particular application of the merits of Christ Let vs beleeue in him who is the true brazen serpent or rather the truth of the brazen serpent let vs make him to be our life who is of God made vnto vs to be wisedome righteousnesse sanctification and redemption 1 Cor. 1 30. 10 And the ChildreÌ„ of Israel departed thence and pitched in Oboth 11 And they departed from Oboth and pitched in the hilles of Abarim in the Wildernesse which is before Moab at the rising of the Sunne 12 They departed thence and pitched vpon the Riuer of Zared 13 Thence they departed and pitched on the other side of Arnon which is in the Wildernesse coming out of the Coast of the Amorites for Arnon is the border of Moab betweene the Moabites and the Amorites 14 Wherefore it is spoken in the booke of the battels of the Lord against Vaheb in the Land of Suph and against the Riuers of Arnon 15 And the streame of these Riuers which goeth downe to the dwelling of Ar lieth vpon the border of Moab 16 And from thence they remoued to Beer the same is that Well whereof the Lord said vnto Moses Assemble the people and I will giue them water 17 Then Israel sang this song Rise vp Well shout ye vnto it 18 O Well which the Princes digged the Nobles of the people digged it by the direction of the law-giuer with their staues And from the Wildernesse they went to Mattanah 19 And from Mattanah to Nahaliel and from Nahaliel to Bamoth 20 And from Bamoth to the Valley which is in the Land of the Moabites at the beginning of the Hilles and looketh toward the Wildernesse In this diuision is contained the third part of this Chapter describing the peregrinations and perambulations of the Israelites in what places they pitched their Tents till they came to the possession of the Amorites Touching these seuerall iournies some are barely and nakedly mentioned because no notable matter or extraordinary and memorable accident fell out therein other are passed ouer and not at all mentioned or remembred because the whole order of their trauelling in the Wildernesse is particularly recorded afterward Numbers chapter 33 how they remoued from place to place and after what manner But vpon some other of their remoouals Moses doeth somewhat more largely insist and as it were make a stay as in the setting downe of two points First rehearsing the boundes by which the Israelites passed into the Land of promise secondly describing the well which they digged for water Touching the first point they are said to haue pitched in Oboth then at the heapes of the hilles of Abarim situate right ouer against Moab then at the brooke Zared lastly at the borders of the Amorites neere to the Riuer Arnon Now because these were at the first the bounds and borders of the Moabites Moses sheweth how by conquest they were lost declaring both who lost them and likewise who wonne theÌ„ by the dint of the sword For he telleth vs by the Spirit of God that these places were once in the power possession and dominion of Vaheb who before managed the state and kingdome of the Moabites but Sihon thirsting with ambition to enlarge the boundes of his dominion set vpon Vaheb bad him battell and wonne these Coasts Countries from him Now to continue the memoriall remembrance heereof to posterity there was a publike register made hereof to posterity shewing that the name of those quarters was Suph â—â—t 1 1. and declaring that Vaheb had bene the lawfull possessour of theÌ„ as Sihon was now the wrongfull vsurper Neuerthelesse as all things else are ouerswaied by an higher power so this battell was fought and directed by the prouidence of God that the Moabites for their horrible idolatry might be punished that Sihon prouoking Israel to battell might be repressed and that thereby an inheritance for the people of God might be prepared and obtained This is the cause why God drew out the swords of these Infidels one against another that the Moabites lost a part of their dominion and the Amorites enlarged their borders Thus the Israelites took nothing from the Moabites neither possessed any part that was in their present possession as Iephtah prescribeth in the booke of Iudges chap. 11 26. For when the King of the Amonites challenged Israel for encroching vpon his ancient dominion deteining part of his Country from him to wit from Arnon vnto Iabbock and Iordan after their departure out of Egypt and required of them to make present restitution Iephtah conuinceth them and disproueth this allegation
as false and vnreasonable declaring as the truth was that Israel took not away that land which they claimed as their owne but wonne it from the Amorites by the law of warre and Verse 20 by right of conquest who denying them passage and moreouer making assault vpon them constrained them to draw out their swords to defend themselues by occasion whereof they obtained victory through the helpe of God and possessed their Cities And as they tooke them by force of armes so they held thē Verse 26 by prescription of time three hundred yeares So that he declareth that if any had right to those Cities or could lay any iust claime or title vnto them it should be the Moabites who were the lawfull owners of them before Sihon had encroched vpon them and taken them away from the first inhabitants But the Moabites hauing once lost them in battell neuer asked Verse 25 them of the Israelites neither laid any claime vnto them therefore much lesse should the Amonites to whom they appertained not by any iust title neither belonged any way vnto them either as owners by law or conquerers by sword and therefore they had no cause to dispute what right Israel had vnto that Land which now they possessed The second point heere amplified and enlarged is touching the well which by a diuine reuelation to them they had digged For when they departed from the Riuer Arnon they came into a dry place where they wanted water such as the wildernesse affoordeth many where the streames are swallowed vp in the hot sandes but at the speciall commandement of God they were directed what to doe as Peter was where he should cast his Net Luke chapter 5 verse 4 they digged and found water in great abundance and therefore they praise God by an effectuall song of thanksgiuing amplified by many rhetoricall figures as goodly flouers or as precious iewels to beautifie and garnish the same withall For first they eloquently by an Apostrophe turne their speech to the Well it selfe though a dumbe and senslesse creature and speake vnto it as if it had eares to heare and vnderstanding to conceiue Rise vp O Well confessing thereby the great power of God who contrary to the nature of all heauy and weighty things made the water to ascend whose property is to descend and exhorting with many acclamations and loud out-cries one another to the worke Secondly they set downe who were the labourers and workmen about the Well together with the tooles and instruments wherwith they laboured to wit the Princes and Nobles directed by Moses by whose ministery they receiued the Law and holpen with their staues and such like instruments wherewith they laboured fit for that purpose And this is the third myracle which God wrought in giuing them waters First in Rephidim immediately after they had passed ouer the red Sea Exod. 17. The second in the desert of Zin whē they came to Kadesh as we shewed before in the former chapter The third is that recorded in this place in the desert of the Moabites Afterward Moses reckoneth vp other places by which they passed as Mattaanah Nahaliel Bamoth and so that Valley which is in the plaine of the Moabites In this History of the passage of the Israelites from place to place a question Question ariseth what is meant by the booke of the warres of the LORD mentioned in the fourteenth verse For where is it now extant or what is become of it From hence also from such like places many conclude that sundry bookes of Canonicall Scripture are lost I answer Answer the word Sepher is taken diuersly and doubtfully it signifieth any publishing or rehearsing whether it be written or vnwritten whether it be set downe by the pen or vttered by liuely voice as also the word Tradition is taken for that which is deliuered eyther by word of mouth or by course of writing So then we cannot necessarily conclude It is rehearsed therefore it is written Nor thus It is written Therefore it is an holy booke and put into the Canon of the Scripture Let these three things be cleered and decided that it was a booke that it was an holy booke and lastly that it was a Canonicall booke and then wee shall easily be satisfied But Moses speaketh barely of rehearsing the warres not of writing them as if he should say Whensoeuer the warres ordered and disposed by the prouidence of God shall be spoken off this warre also and worke of his shall bee remembred which he hath wisely wrought and accomplished for his people against Vaheb King of the Moabites giuing part of his Country to Sihon that so his owne people might recouer the same out of his hands againe and reteine it as a possession for themselues as Iephtah telleth the Ammonites Iudg. 11 23 24 that they had held it by prescription of a long time peaceably without any molestation from the Moabites or desire of re-entry But if this had bene penned in a booke and reserued to posterity no doubt Ieptah would haue produced it as a sure witnesse to cleere the whole matter and to put it out of all doubt Wherefore this truth must be holden of vs that no part of the Canonicall Scripture No canonical Scripture is lost inspired of God is lost and perished I meane such as was committed as the Lords treasure to the Church for the perpetuall instruction thereof in faith and obedience so that no one oracle or sentence of God can fall away True it is 2 King 22 8. 1 Mac. 1 19. these sacred bookes may sometimes bee neglected and carelesly kept of men they may be furiously burned and despitefully handled by cruell tyrants that seeke the ouerthrow of all piety and religion but they can neuer be finally lost and wholly extinguished As he that keepeth Israel cannot slumber or sleepe so he that keepeth the holy Scripture the glory of Israel cannot slumber nor sleepe For first of all who is the author and enditer of thē but God and will not he preserue his truth and keepe it for the good of his Church in all ages Shal we make him vnable or vnwilling to defend and continue them If vnable we make him a weake and impotent God if vnwilling we make him enuious and malicious both which are farre from the pure and perfect nature of God and cannot stand with his essence Secondly all the workes of God remaine for euer and euer and are done in truth and equity Take a perfect view of all creatures vnder the Sunne which are the workes of his hands though they may be abolished and rooted out in one place yet they continue in another If thou wouldst ascend into the heauens or goe downe into the deepe if thou wouldst take the wings of the morning and dwell in the vtmost parts of the sea which of all the Creatures are now missing What place is void empty What hath beene that is not now being and extant in
possession To this Moses answereth that albeit it could not be denied and gain-sayed but that the Cities were in former time within the Borders and Territories of Moab yet Sihon had taken them away by right of warre and conquest of the sword so that now they were alienated from the Moabites and appropriated to the Amorites who possessed them and dwelt in them So then the Israelites offered no wrong to the Moabites but recouered the places to their owne vse out of the hand of the Amorites Neither did Moab lay any claime to them for many generations as Iephtah declareth Iudg. 11. And this is the right that Israel had to these Cities Thus we see what dealings passed betweene the Moabites and the Amorites before Israel came to these places both of them were idolaters both wicked men both grosly ignorant of the true worship of God and desperate enemies to the true Church one is ready to cut the throat of another and killeth one another in battell We learne from hence Doctrine God often punisheth one euill man by the hand of another as euil that God punisheth oftentimes one wicked man by the hand of another He raiseth vp and armeth one of them to destroy another to eate vp and consume another This truth appeareth in many other places of holy Scripture Chedor-laomer vsurping dominion ouer other Nations made warre against them Gen. 14 5 6.7 8. and tooke away all the substance as a prey booty out of Sodome and Gomorrha God in his prouidence causeth one euill man to slay another The Sodomites were exceeding sinners against the Lord. He raised vp an enemy not much better then themselues for their destruction The like we see in the example of the Midianites Who sheathed their swords in their owne bowels Iudg. 7 20 22 Indeed Gideon gaue his men at armes that went with him to that seruice Lampes Trumpets and Pitchers and thus he marched against his enemies they sounded their Trumpets they brake their Pitchers they lighted their Lampes then the hoast of the Midianites fled euery mans sword was set against his neighbour their own weapons were their owne bane their owne men were their owne murtherers and so they destroyed one another This the Prophet Habbakkuk Hab. 1 6. sheweth when the Law was dissolued Iustice oppressed cruelty practised and all wickednes was aduanced among them the LORD would worke a wonder among them He wold raise vp the Chaldeans against them a bitter and furious Nation to destroy them a people worse then themselues This is that which Esay the Prophet pointeth vnto when he saith Euery one shall eate the flesh of his owne arme Manasseh Ephraim and Ephraim Manasseh and they both shall be against Iudah Esay 9 21. Likewise he prophesieth the destruction of Babylon by the Medes and Persians chap. 13 17. The destruction of the Egyptians by the Assyrians chap. 19. Yea he would set the Egiptians against the Egiptians so that euery one should fight against his brother and euery one against his neighbour City against City and Kingdom against Kingdom The reasons of this order and manner of Gods working are not hard to finde For first Reason 1 who shall limit him what meanes to vse and what persons to imploy in his seruice Dare any Subiect prescribe vnto his Prince whom he shall send Or shall a seruant teach appoint his master whom he shall entertaine to performe his busines Or will any Magistrate master take well such pride presumption Shall God then the King of Kings the master ouer all men be stinted and limited whom he shal vse As none can appoint him what he shall do or when he shall punish or whom he shall correct no more can we decree or determine the meanes and manner of his proceedings He appointeth the times and seasons of punishing he singleth out the persons to bee punished For who hath knowne the minde of the Lord Or who was his Counseller Hee will finde out his enemies in their sinnes and he will chuse out the instruments of his owne iudgements He armeth many times men of euill hearts and of vncleane hands to doe his works diligently and to accomplish his waies feruently When the Lord would smite the house of Ahab and auenge the blood of his seruants the Prophets Iehu is annointed King ouer Israel made the Rod of the Lord who performed his word and will to the full hee slew Iehoram 2 King 9 7. 10 31. cast downe Iezabel and slew the Priests of Baal yet notwithstanding all his zeale which he pretended for the Lord his heart was not vpright before him neither regarded hee to walke in the Law of the Lord God of Israel neither departed hee from the sinnes of Ieroboam which made Israel to sinne As then the worke is the Lords so is the workman and as the iudgement is his so is the instrument which hee chuseth and fitteth to effect the same without the prescription appointment of any other Reason 2 Againe albeit they be wicked and vngodly men infidels and idolaters that hee imploieth to finish his worke to bring his decree determination to passe yet he frameth their harts to serue his prouidence as seemeth good in his heauenly wisedome He hath the hearts of all men in his hand euen of Kings to turne them about to be instruments of his will If then he can change the hearts of enemies no maruaile if he vse them as his seruants So he vseth the seruice of the diuels and euill spirits and maketh them to do his will and against their will further the saluation of his children whō they purposed to bring to despaire and damnation as appeareth in the History of Iobs Iob 1 and 2. tentations Albeit they be not his faithfull seruants to do his wil cheerefully yet they are his slaues to serue him by constraint and compulsion This the Apostle Iohn declareth in the destruction of that great whore which is drunke with the blood of the Saints with whom the Kings of the earth committed fornication namely that they gaue their power and authority to the Beast but they shall hate the whore make her desolate eate her flesh and burne her with fire for God hath put in their hearts to fulfill his will and to doe with one consent for to giue their kingdome vnto the Beast vntil the words of God be fulfilled Reu. 17 15 16 17. Nothing is done without the will of God He holdeth in his hands the hearts and purposes of Princes and great men vpon earth and directeth them by a secret motion to worke what hee pleaseth whether they know his will or know it not the whole action commeth of him and from him For howsoeuer it might seeme hard and harsh that the Angel saith it was GOD that put it into the harts of Kings to aduance the Papacy which was the work of the diuell to seduce the world yet after